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THIS WORLD 



TH^T JVHWH IS TO COMB. 



DELIVERED ri7DER 



THE SnOXIiXTUDX: OF A DRXLAM. 



IN TWO PARTS. 



BY JOHN BUNYAN. / 



mrxTS ORXGiifAL notes; 

BY THOMAS SCOTT, 

CHAPLAIN TO THE LOCK HOSRFTAt, 

HARTFORD: V 
rUBLISHED BY SILAS ANDRUS. 

1830. 



?R333<3 

. AX'S 4- 



PREFACE. 



•MwcQao- 



THE high estimation, in which the Pilgrim's Pkogres*: 

'S been heW lor much above a century, sufficiently evinces 

•> intrinsic vahie : and there is every reason to suppose, thai 

will be read with admiration and advantage for ages to come> 

piobably till the consummation of all things. 

The picMS Christian, in proportion to " his growth in grace, 
and in the knowledge of Jesus Christ," derives more and more 
instruction from repeated perusals of this remarkable book; 
while his enlarged experience and extended observation enable 
him to unfold, with progressive evidence, the meaning of the 
agreeable similitudes employed by its ingenious author : and 
even the careles-s reader is fascinated to attention, by the sim- 
ple and artless manner in which the interesting narrative is 
arranged. Nor should tliis be represented as mere anyise- 
ment ; for it has been observed, by men of great discernment 
and acquaintance with the human mind, that young persons, 
having perused the Pilgrui as a pleasing tale, often retain a 
remembrance of its leading incidents, which, after continuing 
perhaps in a dormant state for several years, has at length 
germinated, as it were, into the most important and seasonable 
instruction ; while the events of their own lives placed it be- 
fore their minds in a new and aifecting point of view. It may, 
therefore, be questioned, whether modern ages have produced 
any work which has more promoted the best interests of 
mankind. 

These observations indeed more especially fipply to the 
First Part of the Pilgrim's Progress ; as that is complete in 
itself, and in all respects superior to the Second. Yet this 
also contains many edifying and interesting passages : though, 
in unity of design, in arrangement of incident, and in simplicity 
of allegory, it is not comparable to the other. Indeed the 
author, in his first effort, had nearly exhausted his subject ; 
and nothing remained for his second attempt, but a few detach- 



iV FREFACE. 

ed episodes to his original design : nor could any vigour of 
genius have wrought them up to an equal degree of interest. 
It must, however, be allowed, that Mr. Bunyan here, in some 
instances, sinks below himself, both in fertility of invention, 
force of imagination, and aptness of illustration ; nay, he occa- 
sionally stoops to a puerile play of fancy, and a refined nicety 
in doctrine, which do not well accord to the rest of the work. 
Yet the same grand principles of evangelical and practical re- 
ligion, which stamp an inestimable value on the First Part, are 
in the Second also exhibited with equal purity, though not with 
equal simplicity : and, on many occasions, the author rises su- 
perior to his disadvantages ; and introduces characters and 
incidents, which arrest the attention, and deeply interest the 
heart, of every pious and intelligent reader. 

It would not perhaps be difficult to prove, that the Pilgrim's 
Progress is as really an original production of vigorous native 
genius, as any of those works, in prose or verse, which have 
excited the admiration of mankind, through successive ages 
and in different nations. It does not indeed possess those 
ornaments which are often mistaken for intrinsic excellence : 
but the rudeness of its style (which at the siime time is aptly 
characteristic of the subject) concurs to prove it a most extra- 
ordinary book : for, had it not been written with very great 
ingenuity, a religious treati-^e, evidently inculcating doctrines 
always offensive, but now more unfashionable than formerly, 
could not, in so homely a garb, have durably attracted the at- 
tention of a polished age and nation. Yet it is undeniable, 
that Bunvan's Pilgrim continues to be read and admired by 
vast multitudes ; while publications on a similar plan, by per- 
sons of respectable learning and talents, are consigned to almost 
total neglect and oblivion. 

This is not, however, that view of the work, which entitles 
it to its highest honour, or most endears it to the pious mind : 
for, comparing it with the other productions of the same author, 
(which are indeed edifj'ing to the humble ]>eliever, but not 
much suited to the taste of the ingenious,) we shall be led to 
conclude, that in penning this, he was favoured with a peculiar 
measure of divine assistance : especially when we recollect, 
that, within the confines of a jail, he was able so to delineate 
the Christian's course, with its various difficulties, perils, con- 
flicts, and supports, that scarcely any thing seems to have es- 
caped his notice. Indeed, the accurate ol)server of the church 
in his own da} s, and the learned student of ecclesiastical history. 



rREFACE. V 

must be equally surprised to fiad, that hardly one remarkable 
character, good or bad, or mixed in any manner or proportion 
imaginable ; or one fatal delusion, by-path, or injurious mis- 
take, can be singled out, which may not be paralleled in the 
Pilgrim's Progress ; that is, as to the grand outlines ; for 
the minutiae, about which bigoted and frivolous minds waste 
their zeal and force, are, with very few exceptions, wisely 
passed over. This circumstance is not only very surprising, 
but it suggests an argument, perhaps unanswerable, in confir- 
mation of the divine authority of those religious sentiments, 
which are now often derided under the title of orthodoxy : For 
every part of this singular book exclusively suits the different 
descriptions of such as profess those doctrines ; and relates 
the experiences, mistakes, falls, recoveries, distresses, tempta- 
tions, and consolations of serious persons of this class in our 
own times, as exactly as if it had been penned from the obser- 
vation of them, and for their immediate benefit ; while, like the 
sacred Scriptures, it remains a sealed book to all who are 
strangers to evangelical religion. 

These remarks may very properly be concluded with the 
words of a justly admired poet of the present day, who in the 
following lines has fully sanctioned all that has been here ad- 
vanced. 

• O thou, ■wham, borne on fancy's C3i°;er wing; 

Back to the seasons of life's happy spring;, 

I pleas'd remember, and, while mern'ry 3'et 

Holds fast her office here, can ne'er forget ; 

Ingenious dreamer, in whose well told tale 

Sweet fiction and sweet truth alike prevail ; 

Whose hum'rous vein, strong- sense, and simple style, 

May teach the gayest, make the gravest smile ; 

Witty, and well employ'd, and, like thy Lord, 

Speaking in parables his slighted word ; 

1 name thee not, lest so despis'd a name 

Should move a sneer at thy deserved fame ; 

Yet e'en in transitory life's late day, 

That mingles all my brown with sober gray, 

Revere the man, whose Pilgrim marks the road 

And guides the Progress of the soul to God. 

'Twere well with most, if books, tliat could engage 

Their childhood, pleas'd them at a riper age ; 

The man approving what had charm 'd the boy, 

Would die at last in comfort, peace, and joy, 

And not with curfe'tyn.his art who stole- ^ 

The gem of truth from his unguarded soul.' 

COWFEK TIROCINIUM, V. 129< ' 

I* 



Several persons have already favoured the public with origi- 
nal explanatory notes, of the nature of those here published ; 
but the editor, on mature deliberation, did not think himself 
precluded by this consideration, from communicating his sen- 
timents on a favourite book, according to apian he had formed 
in his own mind. Every man who thinks for himself has his 
own views of a subject, which often vary, more or less, from 
the sentiments of others, whom he nevertheless esteems and 
loves with great cordiality : and the great Head of the Church 
has intrusted different talents to his servants, to qualify them 
for usefulness among distinct descriptions of persons. It is in- 
deed incontrovertible, that some men will receive the great 
truths of Christianity with candour and docility, Avhen exhibit- 
ed in a style and manner suited to their peculiar taste, who 
disregard and reject them, when conveyed in language which 
numbers, perhaps justlj', think far more interesting and affect- 
ing. It need not, therefore, be apprehended, that the labours 
of different writers on the same subject should materially in- 
terfere with each other : rather we may indulge a hope, that, 
as far as they accord to the standard of divine truth, they will, 
in different circles, promote the common cause of vital god- 
liness. 

The editor's aim, in this attempt to elucidate the Pilghim's 
Progress, is, to give a brief key to the grand outlines of the 
allegory, from which the attentive reader may obtain a general 
idea of the author's design ; — to bestow more pjiins in fixing 
the precise meaning of those parts, which might most perplex 
the inquirer, and which seem to have most escaped the notice, 
or divided the sentiments, of expositors ; — to state and esta- 
blish, compendiously but clearly, those doctrinal, practical, and 
experimental views of Christianity, which Mr. Bunyan meant 
to convey ; to guard them carefully from those extremes and 
perversions which he never favoured, but which too fre- 
quently increase men's prejudices against them ; to delineate 
the more prominent features of his various characters, with a 
special reference to the present state of religious profession, 
distinguishing accurately what he approves, from the defects 
even of true Pilgrims ; and in fine, to give as just a represen- 
tation, as may be, of the author's sentiments concerning the 
right way to heaven, and of the many false ways and bye-paths, 
which prove injurious to all who venture into them, and fatal 
to unnumbered multitudes. In executing this plan, no infor- 
mation that the editor could procure has been neglected ; but 



he does not invariably adhere to the sentiments of any man : 
and while his dependence is placed, as he hopes, on the pro- 
mised teaching of the Holy Spirit, he does not think hiniself 
authorized to spare any pains, in endeavouring to render the 
publication acceptable and useful. 

The text is printed, as it stands in the oldest editions, which 
may be supposed to contain the author's own terms, which 
later editors have frequently modernized. A few obsolete or 
unclassical words, and unusual phrases, seem to become the 
character of the Pilgrim ; and they are often more eniphatical 
than any which can be substituted in their stead. Some ex- 
ceptions, however, have been admitted ; as the author, if liv- 
ing, would probably change a very few expressions for such 
as are less offensive to modern ears ; and in other instances 
the slips of his pen, while taken up with things of vastly supe- 
rior importance, would now be mistaken for errors of the 
press. Great pains have been taken to collate different copies 
of the work, and to examine every scriptural reference ; in 
order to render this edition, in all respects, as correct as pos- 
sible. — The editor has the satisfaction of adding, tliat he has 
been favoured by Mrs. Gurney, Holborn, with the use of the 
second edition of the First Part of the Pilgrim, by which he 
has been enabled to correct many errors of subsequent edi- 
tions. The author's marginal references seemed so essential 
a part of the work, that it was deemed indispensably requisite 
to insert them in their places. Rut as the marginal notex do 
not appear to convey any nun,' rial instruction distinct from 
that contained in the text, and to be principally useful in 
pointing out any passage, to which the reader might »vish to 
refer ; it was thought most advisable to omit them, and to 
supply their place by a running title on the top of every page, 
conveying as nearly as possible the s;mie ideas : for, indeed, 
they so incumber the page, and break in upon the uniformity 
of printing, that all hope of elegance must be precluded while 
they are retained. 

Mr. BuNVAN prefaced each part of the Pilgrim's Progress 
with a copy of verses : but as his poetry docs not «,uit the 
taste of these days, and is by no means equal fo the wnrk 
itself, it hath been deemed expedient to omit them. That 
prefixed to the Hrst Part is entitled • The Author's Apology 
for his Book ; in which he informs the reader that he was 
unawares drawn into the allegory, when employed about an- 
other work ; that the further he proceeded, the more rapidly 



TIU FREFACE. 

did ideas flow into Lis mind ; and this indaccd him to form it 
into a separate book ; and that, showing it to his friends— 

* Some said, ' John, priat it,' others said, ^ Not ao ;* 
Some aaid, ♦ It might do good ;' others said, * No.* 

The public will not hesitate in determining which opinion 
was the result of the deeper penetration ; but will wonder 
that a long apology for so valuable a publication should have 
been deemed necessary. This was, however, the case ; ami 
the author, having solidly, though rather verbosely, answered 
several objections, and adduced some obvious arguments in 
very unpoetical rhymes, concludes with these lines, which 
may serve as a favourable specimen of the whole : — 

' Would'st thou divert thyself from melancholy ? 

Would'st thou be pleasant, yet be far from folly ? 

Woud'flt thou read riddles and their explanation ? 

Or else be drowned in thy contemplation ? 

Dost thou love picking meal ? Or would'st thou see 

A man i' th' clouds, and hear him speak to thee? 

Woud'st thou be in a dream, and yet not sleep? 

Or would'st thou in a moment laugh aad weep? 

Or would'st thou lose thyself, and catch no harm ? 

And find thyself again without a charm ? 

Would'st read thyself, and read thou know'st not what. 

And yet know whether thou art blest or not. 

By reading the same lines ? O then come hither. 

And lay my book, thy heart and head together.' 

The poem prefixed to the Second Part, in a kind of dialogue 
between the author and his book, is still less interesting ; and 
serves to show, that he had a more favourable opinion of its 
comparative merit, than posterity has formed ; which is no 
singular case. — Some verses are likewise found at the bottom 
of certain plates that accompanied several of the old editions. 
which they, who omit the plates, or substitute others, know 
not where to insert. To show all regard, however, to every 
thing that Mr. Bunyan wrote, as a part of the work, they will 
be found in the notes on the incidents to which they refer. 



THE LIFE 

OF 

JOHN BUNYAN. 

THE celebrated author of the Pilgrtm's Progress was bom, A. D. 
1628, at Elstow, a small village near Bedford, flis father earned his 
brend by the low occupation of a tuikcr; but he bore a fair character, 
and took care that his son, whom he brought up to the same busiafess, 
should be taught to read and write. VVe are told, indeed, that he quick- 
ly forgot all he had learned, through l:is extreme profligacy : yet it 
is probable, that he retained so much as taabled him to recover the rest, 
when his mind became belter disposed ; and that it was very useful to 
him in the subsequent part of his life. 

The materials, from which an account of this valuable man must be 
compiled, are so scanty and imperfect, that nothing very satisfactory must 
be expected. He seems from his earliest youth to have been greatly addict 
ed to gross vice as well as impiety : yet he was interrupted in his course by 
continual alarms and convictions, which were sometimes peculiarly over- 
whelming ; but they had no other effect at the time, than to extort from 
him the most absurd wishes that can be imagined. A copious narrative 
of these early conflicts and crimes is contained in a treatise published by 
liimself, under the title of Gfuct abnxcndin^ to llu chief of Sinners. 

During this part of his life- he was twice preserved from the most im- 
minent conger of drowning : and being a soldier m the parliament's army 
at the siege of Leicester, A. D. 1645, he was drawn out to stand sentinel ; 
but one of his comrades, having by his own desire taken his place, was 
shot through tho head on his post ; and thus Bpnyan was reserved by 
the all-disposing hand of God for better purposes. He seems, however, 
to have made jirogressiivo advances in wickedness, and to have become 
t.ie ringleader of youth in every kind of profaueness and excess. 

His career of vice received a considerable check, in consequence of his 
marriage with the daughter of a person who had boon very religious in 
his way, and remarkably bold in reproving vice, but who w^as then dead. 
His wife's discourse to him concerning her father's piety, excited him to 
go regularly to church : and us she brought him, for her whole portion, 
The Practice of Piety, and The plain Man's Pathicay to Heaven, he em- 
ployed himself frequently in reading these books. 

The events recorded of our author are so destitute of dates, and regard to 
the order in which they happened, that no clear arrangement can now be 
madia of them : but it is probable that this new attention to religion, though 
ineffectual to the reformation of his conduct, rendered him more susceptible 
of convictions ; and his vigorous imagination, at that time altogether 
untutored by knowledge or discretion, laid him open to a variety of im- 
pressions, sleeping and waking, which he verily supposed to arise from 
woids spoken to him, or objects presented before his bodily senses; and 
he never after was able to bri^ak the association of ideas which was thus 
formed in his mind. Accordingly he says, that one day when he wb» 
B 



X THC LIFE 07 

engaged in diversion with his companions, ♦ A voice did suddenly dart 
from heaven into my eoul, which said, fVilt thou leave thy sins and go to 
heaven^ or have thy sins and go to hell P The conticiousness of his wicked 
course of life, accompanied with the recollection of the truths he had 
read, suddenly meeting in his mind, thus produced a violent alarm, and 
made such an imprecision on his imagination, that he seemed to iiave 
heard these words, and to have seen Christ frowning and menacing him. 
But we must not suppose that there was any miracle wrought ; nor could 
there be any occasion for a new revelation to suggest or enforce so scrip- 
tural a warning. This may serve as a specimen oi those impressions, 
which constitute a large part of his religious experience, but which it is 
not advisable to recapitulate. 

He was next tempted to conclude that it was then too late to repent 
or seek salvation ; and, as he ignorautly listened to the suggestion, he in- 
dulged his corrupt inclinations without restraint, imagining that this wa? 
the only way in which he could possibly have the least expectation oi 
pleasure, during his whole existence. 

While he was proceedins^ in this wretched course, a woman of very 
bad character reproved hiin v.'itli great severity for profane swearing ; 
declaring, in the strongest expressions, that he exceeded in it all men she 
had ever heard. This niaJo him greatly ashamed, when he reflected 
that he was too vile even for such a bad %voman to endure : so tliat from 
that time he began to break oiT that bdious custom. — His guilty and ter- 
rified mind was also prepiii . j^i to admit the most alarming impressions 
during his sleep : and he had such <» dream about the day of judgment, 
and its awful circumstaa ^s and consequences, as powerfully influenced 
Ills conduct. There was l: ;t!e J, nothing very extraordinary in this ; for 
such dreams are not uncomniou to men under deep convictions : )'et the 
Lord was doubtless, by all tliese meansi secretly influencing his heart, and 
warning him to flee from the wrath to come. 

He was, however, reluctant to part with his irreligious associates and 
vain pleasures : till the conversation of a poor man, who came in his way, 
induced him to read the liible, especially the preceptive and historical 
parts .of it : and this put him upon an entire reformation of his conduct ; 
St) that his neighbours were greatly astonished at the change. In this 
manner he went on for about a year ; at some times satisfied with him- 
self, and at others distressed with fears and consciousness of guilt. In- 
deed, he seems ever after to have considered aH these convictions and 
desires as wholly originating from natural principles ; but in this perhaps 
some persons will venture to dissent from him. A telf-righteous depend- 
ence accompanied with self-complacency, and furnishing incentives to 
pride, is indeed a full proof of unregeneracy : but conscientiousness con- 
nected with disquietudes, humiliation for sin, and a disposition to wait for 
divine teaching, is an effect and evidence of /i/e, though the mind be yet 
darkened with ignorance, error, and prejudice. And he that hath given 
life will give it more abundantly ; for, " The path of the just is as the 
shining light, that shineth more and more unto the perfect day." 

While Bunyan was in this state of mind he went to Bedford, in the ex- 
ercise of his trade as a tinker, where he overheard some women discourse 
about regeneration : and though he did not understand their meaning, 
he was greatly aflected by observing the earnestness, cheerfulness, and 
humility of their behaviour ; and he was also convinced that his own 



JOHN BUNYAN. XI 

views of religion were very defective. Being thus led to frequent their 
company, he was brought as it were into a new world. Such an entire 
change took place in his views and affections, and his mind was so deeply 
engaged in contemplating the great concerns of eternity, and the things 
pertaining to the kingdom of God, that he found it very difficult to em- 
ploy his thoughts on any secular affairs. 

But this extraordinary flow of affections, not being attended by doc- 
trinal information in any measure proportionable, laid him open to vari- 
ous attempts of Satan and his emissaries. The Ranters, a set of the vilest 
antinomians that almost ever existed, first assailed him by one of their 
party, who had formerly been Mr. Bunyan's companion in vice : but he 
over-acted his part ; and, jiroceeding even to deny the being of a God, 
probably furnished the character of Atheist in the Pilgrim's Progress. 
While Mr. Bunyan was engaged in reading the books of the Ranters, not 
being able to form his judgment about them, he was led to offer up the 
following prayer : ' O Loid, i am a fool, and not able to know the truth 
from error : Lord, leave me not to my own blindness, either to approve 
or condemn this doctrine. If it be of God, let me not despise it ; if it be 
of the devil, let me not embrace it. Lord, I lay my soul in this matter 
only at thy foot ; let me not be deceived, I humbly beseech thee.' No 
experienced Christian will be surprised to find, that the Lord,, in an evi- 
dent manner, graciously answered this most suitable request. Mr. Bun- 
yan soon saw through the delusions of the Ranters ; and probably refer- 
red to them, under tlje character of Self-will, in the second part of this 
work. 

The Epistles of St. Paul, which he now read with great attention, but 
■without any guide or iustructer, gave occasion to his being assaulted by 
many sore temptations. He found the Apostle continually speaking of 
faith ; and he could not understand the meaning of that .word, or discover 
whether he was a believer or not : so that, mistaking the words of 
Christ,* he was tempted to seek a solution of this difficulty by trying to 
work a miracle. He thought, however, it would be right to pray, before 
he made the attempt, and thus he was induced to desist, though his diffi- 
culties still remained. On anoUier occasion he was delivered from great 
perplexities about the doctrine of election, by reflecting that none " ever 
trusted in God and was confounded :"' and therefore it would be best for 
liim to trust m God, and leave election, as a " secret thin^," with the 
Lord, to whom it belonged. And the general invitations of the gospel, 
and the assurance that "yet there is room,''' lielped him to repel the 
temptation to conclude that the day of grttce was past. 

This brief account of his temptations and escapes may teach others the 
best way of resisting simihir suggestions : and it may show us, that num- 
bers are durably harassed by such perplexities, for want of doctrinal 
knowledge and faithfuJ instructors and counsellors. He wa?, however, 
afterward enabled, by means of these inward trials, to caution others to 
better effect, and more tenderly to sympathize with the tempted. 

After some time Mr. Bunyan became acquainted witli Mr. Gifford, an 
Antipcedo-baptist minister, at Bedford, whose conversation was very use- 
ful to him : yet he was in some respects more discouraged tlian ever by 
fi.>Jt.r discoveries of those evils in his heart, which he had not before 

♦Matt. xvii. 20 



ZII THB LIFE OF 

noticed ; and oy doubts concerning^ the truth of the Scriptures, which his 
entire igpaorance of the evidences by which they are most completely 
authenticated, rendered durably perplexing to him. He was, however, 
at length relieved by a sermon he heard on the love of Christ ; though 
the grounds, on wh?ch he derived satisfaction and encouragement from it, 
are not very accurately stated. Soon after this he was admitted, by adult 
baptism, a member of Mr. Gifford's church, A. D. 1655, being the)i 
twenty-seven years of age ; and after a little time, he was earnestly de- 
sired by the congregation to expound or preach, in a manner whicli is 
customary among the Dissenters, as a preparation to the ministry. For 
a while he resisted their importunity, under a deep sense of his incompe- 
tency ; but at length he was prevailed upon to speak in a small company, 
which he did g^-eatiy to their satisfaction and edification. Having been 
thus proved for a considerable time, he was at length called forth, and 
set apart by fasting and prayer to the ministerial ofl&ce, which he execut- 
ed with faithfulness and success during a long course of years ; though 
frequently with the greatest trejMdation and inward disquietude. 

As he was baptized 1655, and imprisoned 1660, he could not have been 
long engaged in the work when the latter event took place : and it does 
not appear whether he obtained a stated employment as a minister ; or 
whether he only preached occasionally, and continued to work at his 
trade ; as many Dissenters very laudably do, when called to minister 
among poor people, that they " may not be burdensome to them." Pre- 
viously however to the restoration of Charles II. when the churches were 
principally filled by those who have since been distinguished as noncon- 
formists ; he was expect;'d to preach in a church near Cambridge ; and 
a student of that university, not remarkable for sobriety, observing aeon- 
course of people, was induced by curiosity to hear ' tlie tinker prate ;' but 
the discourse made an unexpected impression on his mind ; he embraced 
every future opportunity of hearing Mr. Bunyan, and at length became 
an eminent preacher in Cambridgeshire. 

When the restoration took place, and, contrary to equity, engagements, 
and sound policy, the laws were framed and executed with a severity 
evidently intended to exclude every man, who scrupled the least tittle of 
the doctrine, liturgy, discipline, or g;overnnient of the established church, 
Mr Bunyan was one of the first that suffered by them : for being coura- 
geous and unreserved, he went on in his ministerial work without any 
disguise; and !^o>ember 12, 1660, he was apprehended by a warrant 
from Justice VVingate at Harlington, near Bedford, with sixty other per- 
sons, and committed to the county jail. Security was offered for his ap- 
pearance at the sessions ; but it was refused, as his sureties would not 
consent that he should be restricted from preaching. He was according- 
ly confined till the quarter-sessions, when his indictment stated — ' That 
John Bunyan, of the town of Bedford, labourer, had devilishly and perni- 
ciously abstained from coming to church to hear divine service ; and was 
a common upholder of several unlawful meetings and conventicles, to the 
great disturbance and distraction of tlie good subjects of this kingdom, 
contrary to the laws of our sovereign lord the King.' The facts charged 
upon him in this absurd indictment were never proved ; as no witnesses 
were produced. He had confessed, in conversation with the magistrates, 
that he was a Dissenter, and had preached : these words being consider- 
ed as equivalent to conviction, were recorded against him ; and as he re- 



JOHN BUNYAN. 301} 

fused to conform, he was sentenced to perpetual banishment. This sen- 
tence indeed was not executed : but he was confined in Bedford jail 
more than twelve years, notwithstanding several attempts were made to 
obtain his deliverance. 

During this tedious imprisonment, or at least part of it, he had no books, 
except a Bible and Fox's Martyrology : yet thus circumstanced, he pen- 
ned the Pilgrim's Progress, and many other treatises I He was only 
thirty-two years of age, when he was imprisoned ; he had spent his youth 
in the most disadvantageous manner imr^ginable ; and he had been no 
more than five years a member of the church at Bedford, and less time a 
preacher of the gospel : yet in this admired allegory he appears to have 
been most intimately acquainted with all the variety of characters, which 
ministers, long employed in the sacred service, and eminent for judgmert 
and sagacity, have observed among professors or opposers of evangelical 
truth! 

No fewer than sixty Dissontcrs and two ministers were confined 
with Mr. Bunyan in this jail ! and as some were discharged, others were 
committed during the time of his imprisonment! But this painful situa- 
tion afforded him an opportunity of privately exercising his ministry to 
good effect. He learned in prison to make tagged thread lace in the in- 
tervals of his other labours ; and by this employment he provided in the 
most unexceptionable manner for himself and his family. He seems to 
have been endued with extraordinary patience and courage, and to have 
experienced abundant consolations, while enduring these hardships : he 
was, however, sometimes distressed about his family, especially his eldest 
daughter, who was blind ; but in these trying seasons he received com- 
fort from meditating on the promises of God's word.* 

He was at some times favoured by the jailors, and permitted to see his 
family and friends ; and, during the former part of his imprisonment, he 
was even allowed to go out occasionally, and once to take a journey to 
London, probably to see whether any legal redress might be obtained ; 
according to some intimations given by Sir Matthew Hale, wl«n pe- 
titions in his favour were laid before the judges. But this indulgence of 
the jailor exposing him to great danger, Mr. Bunyan was afterward 
more closely confined. Hence I suppose has arisen the opinion, which 
commonly prevails, that he was imprisoned at different times : but he 
seems never to have been set at liberty, anJ then re-committed ; though 
his hardships and restraints were greater at one time than another. 

In the last year of his imprisonment, (A. D. 1671) he was chosen pae- 
tor of the dissenting church at Bedford ; though it does not appear what 
opportunity he could have of exercising his pastoral ofiice, except within 
thcprecinctsof the jail. He was, however, liberated soon after, through 
the good oificfis of Dr. Barlow, Bishop of Lincoln, after many fruitRss 
attempts had been made for that purpose. Thus terminated his tedious, 
severe, and even illegal imprisonment, which had given him abundant 
opportunity for the exercise of patience and meekness ; and which seeiolis 
to have been overruled both for his own spiritual improvement, and the 
furtherance of the gospel ; by leading him to study, and to form habits of 
close reflection, and accurate investigation of variolis subjects, in order to 

* Jer. XV. 11. xlix. 11. 
o 



Xiy, THE LIFE OF 

pen liis several trealues vliaii probably he Avould neither Iiave thought 
so deeply, nor wriUen io ivcll, had he bean more ut case and ttt liberty. 

A sliort lime alter his cfiliugcuicnt, he built a meptini^-iai>iise at Hed- 
find, by the voluiilaiy coiitriljuticms oC his friends; aud hero /le stutotllv 
pfeaehed to hirge nadilorics, till his death, without meeting with aoy re- 
inarkubic molcitatiiiu. j.]e Used to come up to Ijondou every year, 
'vhere Jie preached among; the noncoaformists with great accoplauce ; and 
it is said tiiat Dr. Oweu iVcquctitly atlcudcd on these occasions, and^ex- 
Mressed his approbation in very decided languit<jc. IJe likewise Qiadc 
-tated circuits iut,o other parts, of England; and animated his bretheru. to 
beai: tlie cross patiently, to obey God rather than man, and to leave all 
consequences with him. lie was at the ssme time peculiarly attentive to 
the tcm4)oral wants of those who suft'ered for conscience sake, anU ofXhe, 
-ick or afflicted : and he employed his influence very succesffuilj'j in re« 
■ onciling: differences among professors of the gospel, and thus preventing 
'isgraceful and burdensome lilig;i.tions. He "Was very exact in family 
cligion, and the instruction of his children ; being piincii^aliy coiscerneil 
lor their spiritual interests, and comparatively indifferent about their 
temporal i)rosperity. ile thei-efore declined the liberal proposal of a 
wealthy citizen of London, to take his son as an apprentice without any 
premium, saying, 'God did not send me to advance my fansily, but to 
]n"each the »ospel ;' — probably disliking the business or situation as un- 
javourable to piety. . 

Nothing material is recorded concerning; him, between his enlargement 
Q 1672, and his death in 1688. It is eaid, that he clearly saw through the 
iesigns of the court in favour of popery, when the indulgence was granted 
10 the Dissenters, by James II. in 1687 : but that he advised his brethren 
to uvail Ihemselves of the sunshine, by diligent endea\-ours to spread the 
;^09pe], and to prepare for an approaching storm by fasting aud prayer. 
Tiic next year he took a journey in very bad weather from London to 
Heading, Berks, to make up a breach between a father aud son, with ' 
whom he had some acquaintance ; and having happily ejected his last 
work and labour of love, he returned to his lodgings on Snow-hill, ap- 
;^arently in good health, but very wet with the heavy rain that was then 
falling : and soon after he was seized with a feyar, which in ten days ter- 
minated his useful life. He bore his malady with great patience and 
composure, avid died in a ve-.-y comfortable and triumphant manner, 
August 31, 1688, aged sixty years ; after having exercisea his ministry 
ubout thirty-two. He lies buried in Bunhill fields, where a tombstone 
to his ipemory ma)', still be seen. He was twice married : by his first 
wife, he had four children, one of which, a daughter named Mary, who 
was blind, died before him. He was married to his second wife A. D^. 
I6a8, two yea,rs before his imprisonment, by whom he seems not to huvo 
ha.d any children. She survived him about four years. Concerning the 
other branches of his family we have not been able to gain any infor- 
xnation. 

Mr. Bunyau was tall and broad set, though not corpulent : he had a 
ruddy complexion, with sparkling eyes, and hair inclining to red, but in 
hi? old age sprinkled with gray. His whole appearance was plain, and 
his dress always simple ami unaffected. He published sixty tracts, which 
equalled the number of years he lived. The I'n.oRjM's Phogress had 
passed through more than fifty editions in 1784. 



XV JOHN BUNYAN. 

His character seems to have been uniformly good, from the time when 
he was brought acquainted with the blessed gospel of Clirist: and 
though his counteuan'^e was rather stern and his manner rough ; yet he 
was very mild, modest, and affable, in his behaviour. He wc.s backward 
to speak much, except on particular occasion?, and remarkably averse t<) 
boasting ; ready to submit to the judgment of others, and disposed to for- 
give injuries, to follow peace with all men, and to employ himself as a 
peace-maker : yet he was steady to his principles, and bold in reproving 
sin without respect to persons. Many slanders were spread concerning 
him during the course of his ministry, some of which he refuted : they 
have, however, all died away ; and no one now pretends to say any thing 
to his disadvantage, except as a firm attachment to iris creed and practice, 
as a Calvinist, a Dissenter, and an Antiposdo-baptist, lias been cailci! 
bigotry ; and as the account given of his own experience has been mis- 
understood or aiisrepresented. 

He was undoubtedly endued with extraordinary natural talents ; his 
understanding, discernment, memoiy, investigation, and imagination, 
were remarkably sound and vigorous : so that he made very great profi- 
ciency in the knowledge of scriptural divinity, though brought up in 
ignorance : but he never made such progress in human learning. — Even 
«uch persons, as did not favour his religious principles, have done ample 
justice to his mental powers. The celebrated Dr. Johnson ranks the 
Pilgrim's Puoguess among a very few books indeed, of which the 
reader, when he comes to tlie conclusion, wishes they had been longer ; 
and allows it to rank high among the works of original genius.* But it is 
above all things wonderful, that Bunyau's imagination, fertile and vigo- 
rous in a very great degree, and wholly untutored by the rules of learn- 
ing, should in this instance have been so disciplined by sound judgment, 
and deep acquaintance with the Scripture, as to produce, in the form oi" 
an allegory, one of the fairest and most unexceptionable treatises on the 
system of Calvinism, that can be found in the English language ! In se- 
veral of his other pixblications, his imagination frequently carried him be- 
yond just bounds: but here he avoids all extremes, and seems not to 
deviate either to the right hand or to tlie left. Perhaps, as he was him- 
self liable to depression of "spirit, and had passed through deep distresses, 
the views he gives of the Pilgrim's temptations may be too gloomy ; but 
he has shown in the course of the work, that this arose principally from 
inadequate views of evangelical truth, and tlie want of Christian com- 
munion, with the benefits to be derived from the counsels of a faitliful 
minister. 

* Piozzi's Anecdotes of Johnson. — BoRwell's Life of Johnson, vol. ii. p. 
97, 2d edition 



THE 

PILGRIM'S PROGRESS. 



PART i. 



AS I walked through the wilderness of this world", I lighted 
on a certain place where was a den ; and I laid me down in 
that place to sleep : and as I slept I dreamed a dream, a I 
dreamed, and behold, " I saw a man clothed with rags, stand- 
ing in a certain place, with his face from his own house, a 
book in his hand, and a great burden upon his back."* I 
looked, and saw him open the book, and read therein ; and M 
he read he wept and trembled ; and, not being able longer to 
contain, he brake out with a lamentable cry, saying, " What 
shall I do ?"t {h) 

* liaiah Ixiv. 6. Luke xiv. 33. Psalm xxxviii. 4. Ilab. ii. 2. t Acts ii. 37, 

(a) JNIr. Bunyau was confined about twelve years in Bedford jail, for 
exercising his ministry contrary to the statutes then in force. This was 
' the den, in which he slept and'dreamed :' here he penni-d.this instructive 
alienor)', and many other useful works, which evince that he was neither 
soared nor disheartened by persecution. The Ciiristian, who uudfer- 
stands what usage he ou<^ht to expect in this evil world, coinparing our 
present measure of religious liberty with the rigours of that age, will see 
abundant cause for gratitude ; but they who are disposed to complain, 
can never be at a loss for topics, while so much is amiss among all ranlu 
and orders of men, and in the conduct of every individual. 

(6) The allegory opens with a description of its principal characters. 
The author in his dream saw him ' clothed in rags;' which iinplies that 
all men are sinners, in their dispositions and conduct ; that their supposed 
virtues are radically defective, and worthless in the sight of God ; and 
that the Pilgrim has discovered his own righteousness to be insufficient 
for justification, even as sordid rags would be unsuitable raimient for those 
C 2* 



1 8 The Pilgrim goes home in distress. 

In this plight therefore he went home, and restrained him- 
self as long as he could, that his wife and children should not 
perceive his distress ; but he could not be silent long, because 
that his trouble increased : wherefore at length he brake his 
mind to his wife and children ? and thus he began to talk to 
them : ♦ O my dear wife,' said he, ' and you the children of 
my bowels, I your dear friend am in myself undone, by reason 
of 9 burden that lieth hard upon me : moreover, I am certainly 
informed that this our city will be burned with fire from 
heaven ; in which fearful overthrow, both myself, with thee 
my wife, and you my sweet babes, shall miserably come to 
rum , except (the which yet I see not) some way of escape 
may be found, whereby we may be delivered.' At this his 
relations were sore amazed ; not for that they beUeved that 
what he had said to them was true, but because they thought 
some frenzy distemper had got into his head ; therefore, it 
drawing towards night, and they hoping that sleep might settle 
his brains, with all haste they got him to bed : but the night 

who stand before kings. ' His face turned from his own house,' repre- 
sents the sinner convinced that it is absolutely necessary to subordinate 
all father concerns to the care of his immortal soul, and to renounce every 
thing which interferes with that grand object : and this makes him lose 
his former relish for the pleasures of sin, and even for the most lawful 
temporal satisfactions, while lie trembles at the thought of impending de- 
struction.* ' The book in his hand in which he read' implies, that sinners 
discover their real state and character, by reading and believing the 
Scriptures ; that their first attention is often directed to the denunciations 
of the wrath to come ; and that in this case they cannot but continue to 
search the Word of God, though their grief and alarm is increased by 
every perusal. The ' burden on his back' represents that distressing ser.se 
of guilt, and fear of wrath, which deeply convinced sinners cannot shake 
off; 'the remembrance of their sins is grievous to them, the burden of 
them is intolerable ;' their consciences are oppressed with guilt, even on 
account of those actions in which their neighbours perceive no harm ; 
their hearts tremble at the prospect of dangers of which others have no 
apprehension ; and they see an absolute necessity of escaping from a situ- 
ation in which others live most securely : for true faith " sees things that 
are invisible." In one way or other, therefore, they soon manifest the 
tarnestness of their minds, in inquiring " what they must do to be saved ?" 
The circumstances of these humiliating convictions exceedingly vary, but 
the life of faith and grace always begins with them ; and they who are 
wholly strangers to this experience are Christians only in name and 
form : 

" He knows no hope who never knew a fear,'* Cowper. 

* Heb. xi. 8, 24—27. 



His Family* s behaviour to him. 19 

was as troublesome to him as the day ; wherefore, instead of 
sleeping, he spent it in sighs and tears. So when the morning 
was come, they would know how he did ; and he told them worse 
and worse. He also set to talking to them again, hut Uiey be- 
gan to be hardened : they also thought to drive away his dis- 
temper by harsh and surly carriage to him : sometimes they 
would deride, sometimes they would chide, and sometimes 
they would quite neglect him. Wherefore he began to retire 
himself to his chamber, to pray for and pity them : and also 
to condole his own misery. He would also walk solitarily in 
the fields, sometimes reading and sometimes praying ; and thus 
for some days he spent his time, (r) 

Now I saw, upon a time, when he was walking in the fields, 
that he was (as he was wont) reading in his book, and greatly 

(c) The contempt or indignation, ■which worldly people express towards 
those who are distressed in conscience, commonly induces them to con.- 
ceal their inquietude as long as they can, even from their relatives ; but 
this soon becomes impracticable. Natural affection also, connected with 
a view of the extreme danger to which a man sees the objects of his most 
tender attachments exposed, but of which they have no apprehensions, 
will extort earnest representations, warnings, and entreaties. The city 
of Destruction, (as it is afterward called) signifies this present evil world 
as doomed to the ffames ; or the condition of careless sinners immersed 
in secular pursuits and pleasures, neglecting eternal things, and exposed to 
the unquenchable fire of hell," at the day of judgment and perdition ot 
ungodly men." They who are ignorant of the Scriptures, and unaccus- 
tomed to compare their own conduct with the divine law, will be amazed 
at such discourse ; and, instead of duly regarding the warnings given them, 
will commonly ascribe them to enthusiasm or insanity : and, as prophets, 
apostles, and the Son of God himself, were looked upon as visionaries or 
beside themselves by their cotemporaries ; we may be sure that no pru- 
dence, excellence, or benevolence, can exempt the consistent believer 
from the same trial. Near relations will generally be the first to form 
this opinion of his case ; and will devise various expedients to quiet his 
mind ; diversions, company, feastinj-^s, absence from serious friends or 
books, will be prescribed ; and by these means a false peace often succeeds 
a transient alarm. But when any one has received a genuine humiliat- 
ing discovery of the evil and desert of sin, such expedients will not allevi- 
ate but increase the anguish ; and will be fi)llowed by still greater 
•earnestness about his own salvation, and that of others. This commonly 
strengthens prejudice, and induces obduracy : and contemptuous pity 
gives place to resentment, ill usage, derision, or neglect. The diconso- 
late believer is then driven into retirement, and endeavours to relieve his 
burdened mind by reading the Scriptures, and meditating on his doleful 
case, with compassionate prayers for his despisers : and thus he sows in 
tears that seed, from which fbe harvest of his future joy will sufely be 
produced. 



•^^ Evangelist meets and instructs Christian. 

distressed in his mind ; and as he read, he burst out, as he had 
done before, crying, " What shall I do to be saved ?"* 

I saw also that he looked this wiiy and that way, as if he 
would run ; yet he stood still, because (as I perceived) he 
could not tell which way to go. I looked then, and saw a man 
named Evangelist coming to him, and he asked, ' Wherefore 
dost thou cry V He answered. Sir, I perceive by the book in 
my hand that I am condemned to die, and after that to come to 
judgment ; and I find that I am not willing to do the first, nor 
uble to do the second. f 

Then said Evangelist, Why not willing to die, since this life 
is attended with so many evils ? The man answered. Because 
1 fear that this burden that is upon my back will sink me lower 
than the grave, and I sliall fall into Tophet.l And, Sir, if I be 
not fit tc go to prison, I am not fit to go to judgment, and from 
Ihence to execution: and the thoughts of these things make 
me CTy.(^d) 

Then said Evangelist, If this be thy condition, why standest 
thou still ? He answered. Because I know not whither to go. 
Then he gave him a parchment roll ; and there was written 
v.ithin, " Flee from the wrath to come."§ (c) 

The man therefore read it, and, looking upon Evangelist 
very carefully, said, Whither must 1 flee ? Then said Evange- 
list, pointing with his finger over a very wide field. Do you 

* Acts xvi. 30, 31. + Heb. i::. 27. Job xvi. 21, 22. Ezek. xxii. 14. 
I Isaiah xxx. 33. J Matt. iii. 7. 

(rf) The Scriptures are indeed sufficient to make us -wise unto salvii- 
lion, as well as to show us our guilt and danger : yet the Lord commonly 
uses the ministry of his servants, to direct into the way of peu-ce, even 
those who have previously discovered their lost condition. — Though con- 
vinced of the necessity of escaping from impending ruin, they hesitate, 
not knowing what to do : till Providence brings them acquainted with 
some faithful preacher of the gospel, whose instructions afford an explicit 
answer to their secret inquiries after the way of salvation. 

(e) The ahle minister of Christ will deem it necessary to enforce the 
warning, " Flee from the wrath to come," even upon those who are alarm- 
ed about their souls ; because this is the proper way of exciting them to 
diligence and decision, and of preserving them from procrastination. 
They, therefore, who would persuade persons under convictions, that 
their fears are groundless, their guilt far less than they suppose, and their 
danger imagW'ary, use the most effectual means of soothing them into a 
fatal security. And no discoveries of heinous guilt or helpless ruin f?i 
tftemsdres can produce despondency, provided the salvation of the gospel 
be fully exhibited and proposed to them. 



Chnsttan begins ta run from home. 2 J 

see yonder Wicket-gate ?* The man said. No. Then said the 
otlier, Do you see yonder shining Light ?t He said, I thidk 
I do. Then said Evangelist, Keep that Ught ia your eye, 
and go up directly thereto, so shalt thou see the Gate ; at 
which when thou knockest it shall be told thee what thou 
shalt do. 

So I saw in my dream that the man began to run. Now he 
had not run far from his own door, but his wife and cliildren 
perceiving it, began to cry after him to return ;| but the man 
put his fingers in his ears, and ran on, crying; Life ! life ! eter- 
n ^ life ! So he looked not behind him,§ but fled towards the 
middle of the plain. (/) 

The neighbours also came out to see him run : and as he 
ran, some mocked, others threatened, and some cried after 
him to return ; and among those that did so, there were two 
that were resolved to fetch him back by force. The name of 
the one was Obstinate, and the name of the other Pliable. Now 
by this time the man was got a good distance from them ; but 
however they wei"e resolved to pursue him, which they did, 
and in a little time they overtook him. Then said the man, 
Neighbours, wherefore are you come ? They said, To per- 
suade you to go back with us ; but he said. That can by no 
means be : you dwell, said he, in the City of Destruction, the 

* Matt. vii. 13, 14. + Psalm cxix. 105. 2 Pet. i. 19. t Luke 
xiv. 26. } Gen. xix, 17. 2 Cor. iv. 18. 

(/) The awakened sinner may be incapable, for a time, ol perceiving 
the way of Salvation by faith in Christ ; for divine illumination ia often 
very gradual : as the Pilgrim could not see the Gate, when Evangelist 
pointed it out to him. Yet he thought he could discern the Shining 
Light; for upright inquirers attend to the general instructions and en- 
couragements of Scripture, and the declarations of the pardoning mercy 
of God, which by degrees lead them to the knowledge of CJirist and to 
faith in him ; as our author says in a marginal note, ' Christ and the way 
to him, cannot be found without the Word.' — The Pilgrim being thus in- 
structed, ' began to run :' for no persuasions or considerations can induce 
the man, who is duly in earnest about salvation, to neglect those things 
which he knows'to be his present duty : yet when this is the case, it must 
be expected that carnal relations will oppose this new course of conduct ; 
• especially as it appears to them destructive of all prospects of worldly 
advantage. 

The following lines are bere subjpined to a Viery rude engraving ;— 

' Christian no sooner leitves the world, but meets 

Evangelist, who lovingly him greets 

With tidings of another.; and doth show 

Him how to mount t" <J»it from this below.' 



22 Obstinate and Pliable attempt io fetch him hack. 

place also where I was born ; I see it to be so ; and d^'ing 
there, sooner or later, yoii wiil sink lower than tlie grave, into 
a place that burns ivith fire and brimstone : be content, good 
neighbours, and go along with me. (ff) 

What, said Obstinate, and leave our friends and our comforts 
behind us ! 

Yes, said Christian, (for that was his name,) because, that all 
is not worthy to be compared with a little of that that 1 am 
seeking to enjoy ; and if you will go along witli me, and hold it, 
you shall fare as I myself; for there, where I go, is enougli 
and to spiire :* come away, and prove my words. 

Obst. What are the things you seek, since you leave all the 
world to find them ? 

Chr. I seek an "inheritance incorruptible, undefiled, and 
that fadeth not away ;" and it is "laid up in heaven,"! and 
safe there, to be bestowed at the time appointed on them that 
diligently seek it. Read it so, if you will, in my book. 

Tush, said Obstinate, away with your book : will you go 
back with us, or no ? 

No, not I, said the other; because 1 have laid my hand to 
the plough. I 

Obst. Come then, neighbour PHdble, let us turn again, -sfrid 
go home without him : there is a company of these craz'd- 
headed coxcombs, that when they take a fancy by the end, are 
wiser in their own'eyes than seven men that can render. a 
reason. 

Then said Pliable, Don't revile ; if what the good Christian 
says is true, the things he looks after are better than ours ; my 
heart inclines to go with my neighbour. ,,, 

Obst. What ! raoi"e fools still ! be ruled by rae, and go back ; 

» * Luke xv. 17. 1 1 Pet. i. 4—6. Heb. xi. 6, 16. % Luke ix. 62. 

(g) The attentioa of "wiiole circles of careless sinners is Sfenerally exci- 
ted, when one of their companions engages in religion, and forsakes the 
party. He soon becomes the topic of conversation ; some ridicule, others 
rail or threaten, others vise force or artifice to withdraw him from his pur- 
pose ; according to their different dispositions, situations, or relations to 
him. Most of them, however, soon desist, and leave him to his choice. 
But two characters are not so easily shaken ofl": these our author has. 
named Obstinate and Pliable, to denote their opposite propensities. The 
former, through a resolute pride and stoutness of heart, jjersists in attempt- 
ing to bring back the new convert to his worldly pursuits ; the latter, 
from a natural easiness of temper and susceiitibility of impression, is pli- 
ant to persuasion, and readily consents to accompany him. 



Pliable comenis to go rciih him. 23 

who knows whither such a brain-sick fellow v, ill lead yoir? 
Go back, go back, and be wise. 

Chr. Come with me, neighbour Pliable, there are such 
things to be had which I spoke of, and many more glorious be- 
sides : if you believe not me, read here in this book ; and, for 
the truth of what is expressed therein, behold, all is confirmed 
by the blood of him that made it.J 

Well, neighbour Obstinate, saith Pliable, 1 begin to come to 
a point : I intend to go along with this good man, and to cast 
in my lot with him. But, my good companion, do you know 
the way to this desired place ? 

Ckr. I am directed by a man, whose name is Evangelist, to 
speed me to a little Gate that is before us, where we shall re- 
ceive instructions about the way. 

Pli. Come then, good neighbour, let us be going. Then 
iliey went both together. 

And 1 will go back to my place, said Obstinate : I will be no 
<:ontpnnion of such misled fantastical fellows. (//) 

Now I saw in my dream that when Obstinate was gone back, 
Christian and Pliable went talking over the plain : and thus 
they began their discourse. 

Clir, Come, neighbour Pliable, how do 3'ou do ? I am glad 
\ou are persuaded to go along with me ; had even Obstinate 
himself but felt what 1 have felt, of the powers and terrors of 
what is yet unseen, he would not thus lightly have given us 
the back. 

Pli. Come, neighbour Christian, since there are none but 
us two here, tell me now further, what the things are, and how 
to be enjoyed, whither wo are going. . 

Chr. 1 can better conceive of them with my mind than speak 

JHeb.ix. 17—22. 

(/() Ti'.is dialogue admirably illustrates the characters of the speakers. 
Christian, (for so he is henceforth called,) is firm, decided, bold, and san- 
p\iine : Obstinate is profane, scornful, self-sufficient, and disposed to con- 
I'emn even the Word of God, when it interferes with bis worldly inte- 
rest* : Pliable is yielding, and easily induced to engage in things of which 
he understands neither the nature nor tlie consequences. Christian's 
YJlaia warnings and earnest entreaties ; and Obstinate's contempt of be- 
lieyers. as ' cras'd-headed coxcombs^ and his exclamation, when Pliable 
inclines to be a Pilgrim, •• What ! more fools still !' are admirably cha- 
racteristic ; and show that such sarcasms and scornful abuse are peculiar 
to no age or place, but always follow serious godliness ua tlie shadow doej 
the sul'L-tance. 



2 ^ Christian discourses with Pliable. 

of Ihem with my tongue : but yet, since you are desirous fa 
know, I will read of them in my book. 

Pli. And do you think that the words of your book are cer- 
tainly true ? 

Chr. Yes, verily, for it was made by him that cannot lie.* 

Pit. Well said ; what things are they ? 

Chr. There is an endless kingdom to be mhabited, and 
everlasting life to be given us, that we may inhabit that king- 
dom for ever.t 

PH. Well said ; and what else ? 

Chr. There are crowns of glory to be given us ; and gar- 
ments that will make us shine Hke the sun in the firmament ol 
heaven. J 

PH. This is excellent : and what else ? 

Chr. There shall be no more crying nor sorrow ; for Le 
that is owner of the place will wipe all tears from our eyes. § 

PH. And what company shall we have there ? 

Chr. There we shall be with Seraphims and Cherubims, 
creatures that will dazzle your eyes to look on them. 11 There 
also you shall meet with thousands and ten thousands that have 
gone before us to that place; none of them are hurtful, but 
loving and holy ; every one walking in the sight of God, and 
standing in his presence with acceptance for ever. In a word, 
there we shall see the elders with their golden crowns ;^ 
there we shall see holy virgins with their golden harps ;** there 
we shall see men that by the world were cut in pieces, burnt 
in flames, eaten of beasts, drowned in the seas, for the love 
that they bare to the Lord of the place, all well, and clothed 
with immortality as with a garment.tt - j ■' t . »< • 

PH. The hearing of this is enough to ravish one's heart : but 
are these things to be enjoyed 1 how shall we get to be sharers 
thereof ? 

Chr. The Lord, the Governor of the country, hath record- 
ed that in this book ; the substance of which is, if we be truly 
willing to have it, he will bestow it upon us freely. JJ 

Pli. Well, my good companion, glad am I to hear of these 
things. Come on, let us mend our pace. 

vi 

* Tit.i . 2. t Isa. xlv. 17. John x. 27—29. t 2 Tim. iv. 8. 

Rev. Hi. 4. Matth. xiii. 43. 6 Isa. xxv. 8. Rev. vii. 16, 17. xxi. 4. 
II Isa. vi. 2. I. Thess. iv. 16, 17. V Rev. iv. 4. ** Rev. xiv. 1—5 
t+ John xii. 25. 2 Cor. v. 2—5. tt Isa. Iv. 1—3. Jolui vi. 37. vii. 37. 
Rev. xxi. 6. xxii. 17. 



They fall into the Slough of Despond. 26 

Chr. I cannot go so fast as I would, by reason of this burden, 
that is upon my back, (i) 

Now I saw in my dream, that just as they had ended this 
talk, they drew nigh to a very miry Slough, that was in the 
midst of the plain, and they, being heedless, did both fall sud- 
denly into the bog. The name of the Slough was Despond. 
Here therefore they wallowed for a time, being grievously be- 
daubed with the dirt ; and Christian, because of the burden 
that was on his back, began to sink in the mire. 

Then said Pliable, Ah ! neighbour Christian, where are you 
now ? Truly, said Christian, I do not know. 

At that. Pliable began to be offended, and angrily said to his 
fellow, ' Is this the happiness you have told me all this while 
of? If we have such ill speed at our first setting out, what may 
we expect 'twixt this and our journey's end ? May I get out 
again with my life, you shall possess the brave country alone 
for me.' And with that he gave a desperate struggle or two, 
and got out of the mire, on that side of the Slough which was 

(i) The conversation between Christian and Pliable marks the differ- 
ence in their characters, as well as the measures of the new convert's at- 
tainments. — The want of a due apprehension of eternal thing;s is evident- 
ly the primary defect of all those who oppose or neglect religion ; but 
more maturity of judgment and experience are requisite to discover, that 
many professors are equally strangers to a realizing view ' of the pov/er» • 
and terrors of what is yet unseen.' The men repr<«ented by Pliable dis- 
regard these subjects ; they inquire eagerly about the good things to be 
enjoyed ; but not in any due proportion about the way of salvation, the 
difficulties to be encountered, or the danger of coming short ; and new 
converts, being zealous, sangujne, and unsuspecting, are naturally led to 
enlarge on the descriptions of heavenly felicity given in Scripture. These 
are generally figurative or negative ; so that unregenerate persons annex- 
ing carnal ideas to them, are greatly delighted ; and, not beiflg retarded 
by any distressing remorse and terror, or feeling the opposition of corrupt 
nature, (which is gratified in some respects, though thwarted in others,) 
they are often more zealous, and seem to proceed faster in external duties 
than true converts. They take it for granted, that all the privileges of 
the gospel belong to them ; and, being very confident, zealous and joyful, 
they often censure those who are really fighting the good fight of faith, as 
deficient in zeal and alacrity. — There are also systems diligently propa- 
gated, which greatly encourage this delusion, excite a high flow of false 
affections, (especially of a mere selfish gratitude to a supposed benefactor 
for imaginary benefits :) till the event proves the whole to be like the 
Israelites at tlie Red Sea, who " believed the Lord's word, and sang his 
praise ; but soon forgat his works, and waited not for his counsel." P»«l# 
cvi. 12—24, 

D 3 



.jwfej' 



26 Pitable goes home. 

. next to his own house. So away he went, and Christian saw 
him uo more, (k) 

(k) The Slough of Despond represcnls those discouraging fears -which 
often har:ts3 new converts. U is distinguished from the alarms which in- 
duced Christian to leave the city, and " flee from the wrath to come :" 
for the anxious apprehensions of oiic who is diligently seeking salvation, 
are very different from those whic' excited him to inquire after it. The 
latter are reasonable and useful, r-'id arise from faith : but the former are 
groundless ; they result from remaining ifjnorance, inattention and unbe- 
lief, and greatly retard the Pilgrim. They must also be carefully dis- 
tinguished from those doubts an I discouragements, which assiiult the 
established christian : for these are generally the consequence of negli- 
gence, or yielding to temptation : whereas new converts fall into their 
despondings, when most dilligont, according to the light they hai-e re- 
ceived : and, if some conscientious persons seem to meet with this Slough 
in every part of their pilgrimage, it arises from an immature judgment, 
erroneo\is sentiments, or peculiar temptations. When the diligent student 
of the Scriptures obtains such an acquaintance with the perfect holi- 
ness of God, the spirituality of his law, the inexpressible evil of sin, and 
his own obligations and transgressions, as greatly exceeds the measure in 
which he discerns the free and full salvation of the gospel, his humiliation 
will of course verge nearer and nearer to despondency. This, however, 
is not essential to repentance, but arises from misapprehension ; though 
few in proportion wholly escape it. The wn're of the Slough represents 
that idea which desponding persons entertain of themselves and tlieir situ- 
ation, as altogether vile and loathsome ; and their confessiotjs and self- 
abasing complaints, which render them confemptible in the opinion of 
others. As every attempt to rescue themselves discovers to them more of 
the latent evil of their hearts, they seem to grow worse and worse ; and, 
f(ir want of a clear understanding of the Gospel, they have no firm ground 
toiread on, and know neither where they are, nor what they must do. — 
tint how could Pliable fall into this Slough, seeing he had no such views 
of God, or his law, of himself, or of sin, as this condition seems to presup- 
pose .' To this it may be answered, that men can hardly associate with 
religious persons, and hear their discourse, confessions, and complaints, or 
become acquainted with any part of Scripture, without making some 
alarming and mortifying discoveries concerning themselves. These tran- 
sient convictions taking place when they fancied they were about to be- 
come very good, and succeeding to great self-complacency, constitute a 
grievous disappointment, and they ascribe thei^ uneasiness to the new 
doctrine they have heard. — But though Pr.iABLE fell into the Slough, 
Christian, ' by reason of his burden,' sunk the deej)cst : for the true 
believer's humiliatioo for sin tends greatly ti/ increase his fear of wrath. 
Superficial professors, expecting the promised happmess without trouble 
or suffering, are often very angry at those who were the means of leading 
them to think of religion ; as if they had deceived them: and, being des- 
titute of true faith, their only object is, at any rate to get rid of their un- 
easiness. This is a species of stony-ground hearers abounding in every 
part of the church, who are offendpd and foil away, by means of a little 
inward disquietude, before any outward tribulation arises because of the 
word. 



Christian struggles to the other side. 27 



"oo 



Wherefore Christian was left to tumble in the Slough of 
Despond alone : but still he endeavoured to struggle to that 
side of the Slough that %vas still further from his own houee, 
and next to the Wicket-gate; the which he did, but could not 
get out, because of the burden that was upon his back. But I 
beheld in my dream, that a man came to him, whose name 
Was Help, and asked him, ' What he did there ?' 

' Sir,' said Christian, ' I w<^J)id go this way, by a man call ■ 
ed Evangelist, who directed me also to yonder Gate, that 1 
might escape the wrath to come : and as I was going thither I 
fell in here.' 

Help. But why did you not look for the steps ? 

Chr. Fear followed me so hard, that I fled the next way, 
and fell in. (/) 

' Then,' said he, ' give me thy hand.' So he gave him his 
hand, and he drew him out, and set him on sound ground, and 
let him go on his way. 

Then I stepped to him that plucked him out, and said, * Sir, 
wherefore, since over this place is the way from the citj'^ of 
Destruction to yonder Gate, is it, that this plat is not mended, 
that poor travellers might go thither with more security ?' And 
he said to me. This miry Slough is such a place as cannot be 
mended. It is the .descent, vvhilber the scum and filth that at- 
tends conviction of sin doth conunually run, and therefore it is 
called the Slough of Despond : for still as the sinner is awak- 
ened about his lost condition, there ariseth in his sou! isany 
fears and doubts, and discouraging apprehensions, which all of 

(J.) Christian dreaded the doom of his city more than the Slough. — 
Many persons, under deep distress of conscience, are afraid of relief, lest 
it should prove delusive. Deliverance from wrath, and the blessings of 
talvation, appear to them so valuable, that all else is comparatively trivial. 
Desponding fears may connect with their religious diligence ; but despair 
would be the consequence of a return to their lormer course of sin. If 
they perish, therefore, it shall be, while earnestly struggling under deep 
discouragement, after that salvation for which their souls even faint with- 
in them. Their own efforts indeed fail to extricate them ; but in due 
time the Lord sends them assistance. — This is described by the allegorical 
person named Help, who may represent the instruments by which they 
receive encouragement ; a service in which it is a privilege to be employ- 
ed: or the Holy Spirit, the giver of hope and peace. — Fear also is per- 
sonified: in the midst of the new convert's discourse of the joys of Heaven, 
fears of wrath often cast him into despondency, while he so meditates oo 
the terrors of the Lord as to overlook his precious promises. 



28 Help comes to deliver him. 

them get together, and settle in this place. And this is tlie 
reason of the badness of this ground.* 

It is not the pleasure of the king, that this place should re- 
main so bad. His labourers also ha\'e, by the directions of his 
Majesty's surveyors, been, for above these sixteen hundred 
years, employed about this patch of ground, if perhaps it might 
be mended : yea, and to my knowledge, said he, here hath 
been swallowed up, at least twenty thousand cart-loads, yea, 
millions of wholesome instructions, that have at all seasons 
been brought from all places of the King's dominions ; (and 
they that can tell, say, that they are the best materials to make 
good ground of the place, if so be it might be mended ;) but it 
is the Slough of Despond still, and so will be, when they have 
done what they can. 

True, there are, by the direction of the Lawgiver, certain 
good and substantial steps, placed even through the very midst 
of this Slough : but at such time as this place doth much spue 
out its filth, as it doth against change of *veather, these steps 
are hardly seen, or if they be, men, tnrough the dizziness of 
their heads, step beside ; and then they are bemired to pur- 
pose, notwithstanding the steps be there : but the ground is 
good when they are once got in at the Gate.t (m) 

* Psalm xl. 2. Isaiah xxxv. 3, 4. t 1 Sam. xii. 22. 

(m) This account of the Slough, which our author in his vision received 
from Help, coincides with the preceding explanation. — Increasing know- 
ledge produces deeper self-abasement : hence discouraging fears arise in 
men's minds lest they should at last perish, aud objections against them- 
selves continually accumulate, till they fall into habitual despondency, 
unless they constantly attend to the encouragements of the Scripture, or, 
in the Apostle's language have '' their feet shod with the preparation of 
the gospel of peace." — As this state of mind is distressing and enfeebling 
in itself, and often furnishes enemies with a plausible objection to religion, 
the servants of God have always attempted to preserve the serious inqui- 
rers after salvation from it, by various scriptural instructions and consola- 
tory topics : yet their success is not adequate to their wishes ; for the 
Lord is pleased to permit numbers to be thus discouraged, in order to de- 
tect false professors, and to render the upright more watchful and humble. 
Our author, in a marginal note, explains the steps to mean ' the promises 
of forgiveness and acceptance to life by faith in Christ ;' which include 
the general invitations, and the various encouragements given in Scripture, 
to all who seek the salvation of the Lord, and diligently use the appointed 
means. — It was evidently his opinion, that the path from destruction to 
life lies by this Slough ; and that none are indeed \n the narrow way who 
have neither struggled through it, nor gone over it by means of the steps. 
" The change of wcathtr seems to denote those seasons, when peculiar 
temptations, exciting sinful passions, perplex the gainds of new convert? ; 



Worldly-Wiseman meets Christian. 29 

Now I saw in my dream that by this time Pliable was got 
home to his house. So his neighbours came to visit him ; and 
some of them called him wise man for coming back ; and some 
called him fool for hazarding himself with Christian : others 
again did mock at his cowardliness, saying, ' Surely, since you 
began to venture, I would not have been so base as to have given 
out for a few difficulties :' so Pliable sat sneaking among them. 
But at last he got more confidence, and then they all turned 
their tales, and began to deride poor Christian behind his back. 
And thus much concerning Pliable. (?i) 

Now as Christian was walking solitarily by himself, he espied 
one afar off come crossing over the field to meet him, and their 
hap was to meet just as they were crossing the way of each 
other. The gentleman's name was Mr. Worldly-Wiseman ; he 
dwelt in the town of Carnal-Policy; a very great town, and 
also hard by from whence Christian came. This man then 
meeting with Christian, and haying some inkling of him, for 
Christian's setting forth from the City of Destruction was much 
noised abroad, not only in the town where he dwelt, but also 
it began to be the town talk in some other places ; Master 
Worldly-Wiseman ther-efore having some guess of him by be- 
holding his laborious going, by observing his sighs and groans, 
and the like, began thus to enter into some talk with Chris- 
tian, (o) 

and so, losing sight of the promises, they sink into despondency during hu- 
miliating experiences : but faith in Christ, and in the mercy of God 
through him, sets the Pilgrim's feet on good ground. 

(n) They who affect to despise real christianF, oftea feel and express 
great contempt for those that cast off their profession : such men are un- 
able, for a time, to resume their wonted confideaoe among their former 
companions ; and this excites them to pay court to them by reviling and 
deridiiig those whom they have forsaken. 

(o) The wise men of this world carefully notice those- who begin to 
^ turn their thoughts to religion, and attempt to c;u!nteract their convic- 
tions before the case becomes desperate: from their desponding fears they 
take occasion to insinuate tliat they are deluded or disordered in their 
minds ; that they make too much ado about religion ; and tJiat a decent 
regard to it is all that is requisite, which consists witli the eujoyment of 
this life,and even conduces to secular advantage. — WoRLDLY-wiSEMAy, 
tSierefore, is a person of consequence, whose superiority gives him ioflu- 
cace over poor pilgrims : he is a reputable and successful man ; prudent, 
sagacious, and acquainted with mankind : moral, and religious in his way, 
and qualified to give the very beet counsel to those who wisii to serve 
both God at»il Mammon: but he is decided in his judgment against ajl 
.kinds and degrees of religion, which intcr.'Vre with a man's worldly intft- 



30 Worldly-Wiseman questions Chrisiiaiit 

World. How novr, good fellow ; whither away after this bur- 
deaed manner ? 

Chr. A burdened manner indeed, as ever, I think, poor 
creature had ! And whereas you ask me, Whither away? I 
tell you, Sir, I am going to yonder Wicket-gate before me ; for 
there, as I am informed, I shall be put in a way to be rid of 
my heavy burden. 

World. Hast thou a wife and children ? 

Chr. Yes ; but I am so ladened with this burden, that I can- 
not take that pleasure in them as formerly : methinks I am as 
if I had none.* 

World. Wilt thou hearken to me if I give thee counsel ? 

Chr. If it be good I will ; for I stand in need of good counsel. 

World. I would advise thee, then, that thou with all speed 
get thyself rid of thy burden ; for thou wilt never be settled ia 
thy mind till then ; nor canst thou enjoy the benefits of the 
blessings which God hath bestowed upon thee till then. 

Chr. That is that which I seek for, even to be rid of this 
heavy burden ; but get it off myself I cannot : nor is there 
any man in our country that can take it ofTmy shoulders : there- 
fore am I going this way, as I told you, that I may be rid of my 
burden. 

World. Who bid thee go this way to be rid of thy burden ? 

Chr. A man that appeared to me to be a very great and 
honourable person : his name, as I remember, is Evangelist. 

World. I beshrew him for his counsel ; there is not a more 
dangerous and troublesome way in the world than is that un- 
to which he hath directed thee ; and that thou shalt find, if 
thou wilt be ruled by his counsel. Thou hast met with some- 
thing, as I perceive, already ; for I see the dirt of the Slough 
of Despond is upon thee ; but that Slough is the beginning of 
the sorrows that do attend those that go on in that way. Hear 
me, I am older than thou ! thou art like to meet with on the 
way which thou goest, wearisomeness, painfulness, hunger, 

* 1 Cor. vii. 29. 

rest, disquiet his mind, or spoil his relish for outward enjoyments. — IT* 
resides at Carnal-Policy, a great town near the city of Destruction : for 
worldly prudence, modellin": a man's religion, is as ruinous iis open vice 
and impiety ; though it be very prevalent among decent and virtuous 
people. Such men attend to the reports tuat are circulated about the 
conversion of their neighbours, and oftexi watch their opportunity of enter- 
ing into discourse with them. 



And condemns Evangelist'' s counsel, 31 

perils, nakedness, sword, lions, drasons, darkness, and, in a 
word, death, and what not! These things are certainly true, 
having heen confirmed by many testimonies. And why should 
a man so carelessly cast away himself by giving heed to a 
stranger ? 

Chr, Why, Sir, this burden on my back is more terrible to 
me than are all these things which you have mentioned : nay, 
methinks 1 care not what I meet with in the way, if so be I can 
also meet with deliverance from my burden. 

World. How earnest thou by thy burden at first ? 

Chr. By reading this book in my hand. 

World. I thought so ; and it is happened unto thee as to other 
weak men, who, meddling with things too high for them, do 
suddenly fall into thy distractions ; which distractions do not 
only unman men, (as thine I perceive has done thee,) but 
they run them upon desperate ventures to obtain they know 
not what. 

Chr. I know what I would obtain ; it is ease from my heavy 
burden. 

World. But why wilt thou seek for ease this way, seeing so 
many dangers attend it ? Especially since, hadst thou patience 
to hear me, I could direct thee to the obtaining of what thou 
desirest, without the dangers that thou in this way wilt run thyself 
into. Yea, and the remedy is at liand. Besides, I will add, 
that, instead of these dangers, thou shalt meet with much safe- 
ly, friendship, and content, (p) 

Q)) There is great beauty in this dialogue, arising from the exact regard 
to character prcreryed throughout. Indeed this forms one of our author's 
peculiar excellencies : as it is a very difficult attainment, and always 
manifests a superiority of genius. — The self-satisfaction of Worldly- 
Wiseman ; his contempt of Christian's sentiments and pursuits; his 
sneering compassion, and censure of Evangelist's advice; his representa- 
tion of the dangers and hardships of the way, and of ' the desperate ven- 
tures of religious people to obtain they know not what ;' and his confident 
assumption, that Christian's concern arose from weakness of intellect, 
' meddling with things too high for him,' and hearkening to bad counsel, 
(that is, reading the word of God, and attending to the preaching of the 
gospel) and from distraction as the natural consequence, are most admira- 
bly characteristic. — His arguments also are very specious. He does not 
say that Evangelist had not pointed out the way of salvation, or that 
wicked men are not in danger of future misery ; but he urges, that so 
much concern about sin and the eternal world takes men off from a proper 
regard to their secular concerns, and injures their families : that it pre- 
vents their enjoying comfort in domestic life, or in other providential 
blessings : that it leads them into perilous and distressing situations, of 



32 Worldly-Wiseman prefers Morality. 

Chr. Pray, Sir, open this secret to me. 

World. Why in yonder village, (the village is named Mora- 
lity) there dwells a gentleman whose name is Legality, a very 
judicious n;rD, and a man of a very good name, that has skill 
to help me.j oflf with such burdens as thine are from their 
shoulders ; yea, to my knowledge he hath done a great deal of 
good this way : aye, and besides, he hath skill to cure those 
that are somewhc.t crazed in their %vits with their burdens. 
To him, as I said, thou mayest go and be helped presently. 
J lis house is teot quite a mile from this place ; and if he should 
not be at home himself, he hath a pretty yoo.ng man to his 
son, whose name is Civility, that can do it, (to speak on) as 
well as the old gentleman himself. There, I say, thou mayest 
be eased of thy burrlen : and if thou art not minded to go back 
to thy former habitation, as indeed I would not wish thee, 
thou mayest send for thy wife and children to thee to this vil- 
lage ; where there are houses now standing empty, one of which 
thou mayest have at a reasonable rate. Provision is there also 
cheap and good : and that which will make thy hfe more hap- 
py is, to be sure, there thou shalt live by honest neighbours, in 
credit and good fashion. (9) 

which their first terrors and despondings are only an earnest ; that a trou 
■ bled conscience may be quieted in a more expeditious and easy manner ; 
and that they may obtain credit, comfort, and manifold advantages, by 
following prudent counsel. — On the other hand, Christian speaks in the 
character of a young convert. He makes no secret of his distress and ter- 
rors, and declares without reserve the method in which he sought relief. 
He owns he has lost his relish for every earthly e&iiifort, and desires to re- 
ceive good counsel : but while he is prepared to withstand all persuasions to 
return home, he is not upon his guard against the insidious advice of 
Worldly-Wiseman. — He fears the wrath to come more than all the dread- 
ful things which had been mentioned : but his earnestness to get immedi- 
ate relief exposes him to the danger of seeking it in an unvv'avrauted way. 
Searching the Scriptures has shown him his guilt and danger ; but, not 
having learned likewise the instructions of life, he does not discern the 
fatal tendency of the plausible advice given him, especially as his counsel- 
lor is a person of great reputation and sagacity. Every one, who has been 
in the way of making observations on these matters, must perceive how 
exactly this suits the case of numbers, when first brought to mind "tlie 
one thing needful." 

(9) The village Morality represents that large companj', who, in na- 
tions favoured with revelation, abstain from scandalous vices, and practice 
reputable duties, without any genuine fear or love of God, or regard to 
his authority or glory. This decency of conduct, connected with a system 
of notions, and a stint of external worship, is substitutod in the place of 
Christianity : but it is faulty in its principle, its ij^asurc, and its object. — 
It results wholly from self-love ; it^ restricted to the (lutaard observacce 



Christian sets out for Morality. 33 

No(V was Christian somewhat at a stand ; but presently he 
concluded, If this be true which this gentleman has said, my 
wisest course is to take his advice ; and with that he thus far- 
ther spoke. 

Chr. Sir, which is my way to this honest man's house ? 

World. Do you see yonder high hill ? 

Chr. Yes, very well. 

World. By that hill you must go, and the first you come at is 
his. 

So Christian turned out of his way to go to Mr. Legality's 
house for help. But behold, when he was got now hard by the 
hill, it seemed so high, ind also that side of it that was next the 
way side did hang so much over, that Christian was afraid to 
venture further, lest the. hill should fall on his head ; where- 
fore there he stood still, and he wot not what to do. Also his 
burden now seemed heavier to him than while he was in his 
way. There came also (lashes of fire out of the hill, that made 

of some scriptural precepts, while the rest are disregarded ; and it aims 
principally at the acquisition of reputation, or temporal advantages, with 
only a subordinate respect even to the interests of eternity. It is entirely 
diflerent from humble, cheerful, arul unreserved obedience : it leaves the 
heart in the possession of some worldly idol, and never constitutes a spirit- 
ual worshipper, or renders a man meet for the pleasures of Heaven. — 
Yet tliis mutilated religion draws multitudes off from attending either to 
the holy requirements of the Law, or the humbling doctrines of the gos- 
pel. The most noted inhabitant of this village derives his name, Legality, 
not from making the law of God his rule and standard, (for '' by the law 
is the knowledge of sin," which tends to increase the convinced sinner's 
distress ;) but from his teaching men to depend on a defective obedience 
to a small part of the law, falsely explained, according to the method of 
the scribes and pharisees These teachers, however, are admired by the 
wise men of this world, and are deemed very skilful in relieving troubled 
consciences, and recovering men from religious distractions. — Civility re- 
presents those who persuade themselves and others, that a decent, benevo- 
lent, and obliging behaviour, will secure men from all future punishment:, 
and insure an inheritance in heaven, if indeed there be any such place. — • 
Counsellors of this description can ease the consciences of ignorant person?, 
when superficially alarmed, almost as well as those who superadd a form 
of godliness, a few doctrinal opinions, and a regard to some precepts of 
Christianity. Both are at hand in everyplace : and the wise men of this 
world are zealous in recommending them : observing, that no doubt the 
immoral and profligate should reform their lives ; as this will please their 
relatives, and conduce to their advantage : but the strait Gate and the 
narrow Way would prove their ruin. Most Pilgrims are assailed by such 
counsellors ; and few are able to detect the fallacy of their reasonings till 
their own folly corrects them. 



34 Christian met hy Evangelist. 

Christian afraid that he should be burned ;* here therefore 
he did sweat and quake for fear. And now he began to be sorry 
that he had taken Mr. Worldly-Wiseman's counsel. And with 
that he saw Evangelist coming to meet him ; at the sight also 
of whom he began to blush for shame. So Evangelist drew 
nearer and nearer ; and coming up to him he looked upon him 
with a severe and dreadful countenance, and thus began to 
reason with Christian. 

• What doest thou here ?' said he. At which word Chris- 
tian knew not what to answer ; wherefore at present he stood 
speechless before him. Then said Evangelist further, ' Art 
not thou the man that I found crying without tlie walls of the 
City of Destruction ?' (r) 

Chr. Yes, dear sir, I am the man. 

Evan. Did not I direct thee the way to the little Wicket-gate t 

Yes, dear Sir, said Christian. 

Evan. How is it then that thou art so quickly turned aside ? 
for thou art now out of the way. 

Chr. I met with a gentleman so soon as I had got over the 
Slough of Despond, who persuaded me that I niight, in the 
village before me, find a man that could take off my burden. 

Evan. What was he ? 

Chr. He looked like a gentleman, and talked much to me, 
and got me at last to yield ; so I came hither : but when I be- 
held this hill, and how it hangs over the way, I suddenly made 
a stand, lest it should fall on my head. 

Evan. What said that gentleman to you ? 

Chr. Why he asked me whither I was going : and I told him. 

* Exod. xix. 16— 18. Heb. xii. 21. 

(r) Christian must go past Mount Sinai to the village Morality : not 
that suoli men, as depend on their own reformation and j:;:ooil works, pay 
n due regard to the holy law of God, for "they are alive without the 
law," but they substitute their own scanty obedience iu the place of the 
jighteousness and atonement of Christ. They who are not humbled in 
true repentance, perceiving little danger, pass on securely : but the true 
penitent finds every attempt " to e^blish his own rigliteousncss" entirely 
abortive ; the more he compares hi^onduct and character with the ''jvine 
law, the greater is his alarm ; and he sometimes trembles lest its curses 
should immediately fall upon him, with vengeance moie b'cmeudousthan 
the most awful thunder. 1 hen the counsels of worldly wisdom appear 
in their true light, and tlie sinner is prepared to welcome free salvation; 
and should the minister, whose instructions he had forsaken, meet him, 
conscious shame would be added to his terror ; and he would even be 
tempted to shun liis faithful friend, through feoT of merited reproof. 



Evangelist sharply rebukes Christian. 3iJ 

]' Evan. And what said he then ? 

Chr. He asked me if I had a family, and I told him ; hut, 
said I, I am so loaden with the hurden that is on my back, 
that I cannot take pleasure in them as formerly. 

Evan. And what said he then ? 

Chr. He bid me with speed get rid of my hurden, and I 
told him it was ease that I sought : and, said I, I am therefore 
going to yondei gate, to receive further direction how I ma)-^ get 
to the place of deliverance. So he said that he would show 
me a better way, and short, not so attended with difficult- r^s, 
as the Avay, Sir, that you set me in ; Avhich way, said he, will 
direct you to a gentleman's house, that hath skill to take off 
these burdens. So I believed him, and turned out of that way 
into this, if happily I might be soon eased of my burden : but 
when I came to this place, and beheld things as they are, I 
stopped for fear, as I said, of danger : but I now know not 
what to do. 

Then, said Evangelist, Stand still a little, that I may show 
thee the words of God. — So he stood trembling. Then, said 
Evangelist, " See that ye refuse not him that speaketh, for if* 
they escaped not, who refused him that spake on earth, much 
more shall not we escape, if we turn aAvay from him that speak- 
eth from heaven."* He said moreover, " ISow the just shall 
live by faith ; but if any man draws back, my soul shall have 
no pleasure in him."t He also did thus apply them. Thou 
art the man that art running into this misery. Thou hast be- 
gun to reject the counsel of the Most High, and to draw back 
thy foot from the way of peace, even almost to the hazarding 
of thy perdition. 

Then Christian fell down at his feet as dead, crying. Wo 
is mc, for I am undone. At the sight oi" which Evangelist 
caught him by the right hand, saying, " All manner of sin and 
blasphemies shall be forgiven unto men :"| " Be not f lithless, 
but believing." Then did Christian again a little revive, and 
stood up trembling, as at tirst, before Evangelist. (.9) 

* Heb. xii. 25. t Hcb. x. 38. ^ Matt. xii. 31.— ilaik iii. 28, 29. 

(s) It appears from this passage, that the author jiulged it right, in 
dealing witi) persons under great terror of conscience, to aim at preparing'- 
them for solid peace, rather than hastil)' giving them comfort. — Men may 
be greatly dismayed, and in some degree humbled, and yet not be duly 
sensible of the heinousness and aggravations of their guilt. In this case, 
further instructioriS are needful to excite them to proper diligence am^ 
»plf-denial, and to make way fbr abiding peace and consolation. Where- 



36 Evangelist refutes Worldly-JViseinati's counsel. 

Then Evangelist proceeded, saying, " Give more earnest 
heed to the things" that I shall tell thee of. I will now show 
thee who it was that deluded thee, and who it was also to whom 
lie sent thee. The man that met thee is one Worldly-Wise- 
man, and rightly he is so called ; partly because he favoureth 
only the doctrine of this world,t (therefore he always goes to 
the town of Morality to church ;) (f) and partly because he 
loveth that doctrine best, for it saveth him from the cross ;* 
and because he is of this carnal temper, therefore he seeketh 
to pervert my ways, though right. Now there are three things 
in this man's counsel that thou must utterly abhor : — His turn- 
ing thee out of the way ; — His labouring to render the cross 
odious to thee ; — And his setting thy feet in that way that 
leadetk unto the administration of death. 

First, Thou must abhor his turning thee out of the way ; yea, 
and thine own consenting thereto : because this is to reject 
the counsel of God, for the sake of the counsel of a Worldly- 

* 1 John iv. 5. t * Gal. vi. 12. 
as, a compassionate, but injudicious method, of proposing- consolatory 
topics indiscriminately to all under trouble of conscience, lulls many into 
a fatal sleep, and gives others a transient peace which soon terminates in 
deeper despondency : us a wound hastily skinned over by an ignorant 
practitioner, instead of bein°; effectually cured by the patient attention of 
a skilful surgeon, will soon become '.vorse than before. The communica- 
tion of more knowledge may indeed augment a man's terror and disti ess ; 
but if it produce a deeper humiliation, it will effectually warn him against 
carnal counsellers and false dependences. — Turning aside from the gospel, 
implies a direct refusal to hearken to Christ ; and all who do thus, run 
into misery, and leave the way of peace, to the hazard of their souls.* — 
These denunciations are despised by the stout-hearted, but the contrite in 
spirit, Y?hen consciously guilty, if thus addressed, would fall into despair, 
did not the ministers of Christ encourage them by the grace of the 
gospel. 

The following lines are here inserted, as before, in the old editions. 
♦ When Christians unto carnal men give ear. 
Out of their way they go, and pay for't dear : 
For Master Worldly-Wiseman can but show 
A saint the way to bondage and to wo.' 
Q) Worldly-Wiseman goes to church at the town of Morality : for tlie 
persons here represented, in greit measure support their confidence and 
reputation for religion by attending on those preachers, who substitute a 
proud scanty morality in the place of the gospel. This both flatters 
their self-preference, and coincides with their carnal pursuits: and they 
verily think tbey have found out the aecret of reconciling the friendship 
of the world with the favour of God ; and set up for teachers of the same 
convenient system. 

* Gal. r. 4. 



Evangelist refutes Worldly-Wiseman's counsel. 37 

Wiseman. The Lord says, " Strive to enter in at the strait 
gate," (the Gate to which I sent thee ;) " for strait is the gate 
that leadeth unto life, and few there be that find it."* From 
this little Wicket-gate, and from the way thereto hath this 
wicked man turned thee, to the bringing of thee almost to de- 
struction : hate therefore his turning thee out of the way, and 
abhor thyself for hearkening to him. 

Secondly, Thou must abhor his labouring to render the 
cross odious unto thee ; " for thou art to prefer it before the 
treasures of Egypt :"t besides, the King of Glory hath told 
thee, that "he that will save his life shall lose it ;" and, " he 
that comes after him, and hates not his father, and mother, and 
wife, and children, and brethren, and sisters, yea, and his own 
life also, he cannot be his disciple. "f I say, therefore, for a 
man to labour to persuade thee, that that shall be thy death, 
without which the Truth has said, thou canst not have eternal 
life ; — This doctrine thou must abhor. 

Thirdly, Thou must hate his setting of thy feet in the way 
tliat leadeth to the ministration of death. And for this thou 
must consider to whom he sent thee, and also how unable that 
person was to deliver thee from thy burden. He to whom 
thou wast sent for ease, being by name Legality, is the son of 
the bond-woman, which now is, and is in bondage with her 
children ;§ and is in a mystery this Mount Sinai, which thou 
hast feared will fall on thy head. Now if she with her chil- 
dren are in bondage, hoAv canst thou expect by them to be 
made free 1 This Legality therefore is not able to set thee free 
from thy burden. No man was as yet ever rid of his burden 
by him ; no, nor ever is like to be ; " Ye cannot be justified 
by the works of the Law ; for by the deeds of the Law no man 
living" can be rid of his burden ;' therefore Mr, Worldly- Wise- 
man is an alien ; and Mr. Legality is a cheat ; and for his son 
Civility, notwithstanding his simpering looks, he is but a hypo- 
crite, and cannot help thee. Believe me, there is nothing 
else in all this noise that thou hast heard of this sottish man^ 
but a design to beguile thee of thy salvation, by turning thee 
from the way in which 1 had set thee. — After this. Evangelist 
called aloud to the heavens for confirmation of what he had 
said ; and with that there came words and fire out of the Moun- 

* Matt. vii. 13, 14.— Luke xiii. 24. t Heb. xi. 25, 26. J Matt, x 

39.— Mark viii, 34, 35.— Luke xiv. 26, 27.— John xii.23. } Gal. 

V. 21—37. 4 



3£ Christian alarmed and ashamed, hastens bacn. 

tain, under which poor Christian stood, ths^ made the hair of 
his flesh stand. The words were thus pronounced : •' As 
many as are of the works of the hiw, are u«der the curse ; for 
it is written, Cursed is every one that continueth not in 
all things which are written in the book of the law to do 
them."*(M) 
^ Now Christian looked for nothing but death, and began to 
■cry out lamentably, even cursing the time in which he met 
with Mr. Worldly- Wiseman ; still calling himself a thousand 
fools for hearkening to his counsel : he also was greatly asham- 
ed to think that this gentleman's arguments, flowing only 
from the flesh, should have that prevalency with him, to for- 
sake the right way. This done, he applied himself again to 
Evangelist, in words and sense as follows : 

Chr. Sir, what think you ? is there hopes ? may I now go 
back and go up to the Wicket-gate ? shall I not be abandoned 
for this, and sent l)ack from thence ashamed ? I am sorry I 
have hearkened to this man's counsel ; but may my sin be for- 
given ? 

Then said Evangelist to him, Thy sin is very great, for by 
it thou hast committed two e\ ils ; thou hast forsaken the way 
that is good, to tread in forbidden paths : yet will the man of 
the Gate receive thee, for he has good -will for men ; only, 
said he, take heed that thou turn not aside again,' " lest thou 
perish from the way, when his wrath is kindled but a little." 
Then did Christian address himself to go back, and Evange- 
list, after he had kissed him, gave him one smile, and bid him 
God speed : so he went on with haste, neither spake he to 
any man by the way ; nor if any man asked him, would he 

* Gal. ili. 10. 
(m) When Christ had fluished his work on earth, the covenant made 
with Israel as a nation at ?ilount Sinai was abrogated : and the Jews, by 
cleaving to the Mosaic law, were left in bondage and under condemnation. 
In like manner, all professed Christians, wlio depend on notions, sacra- 
ments, religious duties, and morality, and neglect Christ and the new 
oovenant in his blood, are en'.aogled in a fatal error. They seek the 
blessing "not by faith, but as it wt:re by the works of the law ;" " for they 
stumble at that stumbling stone." — The Scriptures adduced by Evangelist 
fcre so pertinent and conclusive against this species oi" religion, which haa 
at present almost superseded the go3i)el,^hat they can never be fairly an- 
swered : nay, the more any man considers them, as the testimony of God 
himself, Uie greater must be his alarm, (even as if he heard the voice from 
Mount Sinai out of the midst of tlie fire ;) unless he be ccnscioiis of 
having renounced every other confidence, to '• flee for refuge to lay hold 
on th« hope set before iis," in the gospel. 



Christian arriving ^ knocks at tJie Gate. 38 

vouchsafe them an answer. He went like one that was all the 
while treading on forbidden ground, and could by no megms 
think himself safe, till again he was got into tlie way which he 
left to follow Mr. Worldly-wiseman's counsel : (w) so in pro- 
cess of time, Christian got up to the Gate. Now over the 
Gate there was written, " Knock, and it shall be opened unto 
you."*(.T) He knocked therefore more than once or twice ; 
saying, 

' May I now enter here? -nill he within 
> Open to sorry me, thougli I have been 

An undeserving Rebel ? then shall I 
Not fail to sing his lasting praise on high.' 

At last there came a grave person to the Gate, named Good- 
will, who asked. Who was there ? and whence he came ? and 
what he would have ? 

* Matt, vii, 7. 8. 

(»/;) In aiming to encourage those who are ready to despond, we must 
by no means persuade them that their sins are few or small, or that tiuej 
judge themselves too rigorously : on the contrary, we should .endeavour 
to convince them their guilt is far greater than they suppose ; yet not too 
great to be pardoned by the infinite mercy of God in Christ Jesus : for 
this tends to take them off mora speedily from every vain attempt to jui 
tify themselves, and renders them more unreserved and earnest in apply- 
ing to Christ for salvation'. In the midst of the most affectionate encou- 
ragments, the faithful minister svill also solemnly warn young converts not 
to turn aside ; nor can the humble when consciously guilty ever find con- 
fidence or comfort, till they have regained the way they had forsaken. 

(a;) This Gate represents Christ himself, rs received by the peniteat 
sinner for all the purposes of salvation, according to the measure of his 
acquaintance with the Scriptures ; by wliich he actually enters into a 
state of acceptance with God. Yet to prevent mistakes, the language of 
our Lord on this subject should be carefully considered. "Enter ye in 
at tlie strait gate ; for wide is the gate, and broad is the way that leadeth 
to destruction ; and many there be who go 'ni thereat."* 'We are all 
born in sin, and the children of wrath ;' we " turn every one to his own 
way" of sin and folly : and alas, most men persist in one evil course or 
ether, to the end of their days, being kept in countenance by the exam- 
ple of a vast majority, in which the rich, the noble, and the wise of this 
world are generally included. " Because strait is the gate and narro%v the 
way which leadeth unto life, and few there be that find it." But by this 
strait Gate every true penitent enters into the narrow way to life, 
though with difficulty and conflict. Tliis entrance on a life of evangeli- 
cal piety is, m the language of the allegory, called a Wicket, or a Utile 
gate : for the convert cannot carry along with him any of his sinful prao« 
tices, ungodly companions, worldly idols, or false confidences, when h€ 

=* Matt. Tu. 13, 14. 



40 Good-Will admits Christian at the Gate, . 

Chr. Here is a poor burdened sinner ; I come from the 
City of Destruction, but am going to Mount Zion, that I may 
be delivered from the wrath to come ; I would therefore, Sir, 
since I am informed by this Gate is the way thither, know if 
3'ou are uilling to let me in. 

I am willing with all my heart, said he ; — and with that he 
opened the Gate.(i/) 

So when Christian was stepping in, the other gave him a 
pull. Then said Christian, What means that ? The other 
told him, ' A little distance from this Gate, there is erected a 
strong Castle, of which Beelzebub is the Captain ; from thence 
both he and they that are with him, shoot arrows at them that 
come up to this Gate ; if haply they may die before they eh- 

enters in : nor can he effectually contend with those enemies that obstruct 
his passage, unless he wrestles continually with God in prayer for his gra- 
cious assistance. And therefore our Lord has also said, " Strive to enter 
in at the strait gate ; for many, I say unto you, shall seek to enter in, and 
shall not be able."* Yet we must not forget that the sinner returns to 
God by faith in Christ ; that genuine repentance comes from him and 
leads to bim ; and that the true belie\"er not only trusts in the Lord for 
salvation, but also seeks his libertj' and happiness in his service. These 
things taken together are so contrary to the pride and lusts of the human 
heart, to the course of the world, and to the temptations of the devil, that 
tlriving is far more necessary iu this, than it can be conceived to be in 
any other kind of conversion. Various exercises of the mind commonly 
precede this unreserved acceptance of Christ ; but they are not in general 
easy to be known from those temporary convictions, impressions, and 
starts of devotion, which vanish and come to nothing. Yet even this 
saving change is judiciously distinguislied by our author, frorti that view 
of the Cross, by which Christian Avas delivered from his burden, for rea- 
sons which will speedily be stated. 

The following lines are here inserted under an engraving. 

' He that would enter in, must first v/ithout 

Stand knocking at the gate ; nor need he doubt 

That is a knocker ; but to enter in ; 

For God can love him, and forgive his sin.' 
(j/) Good-will seems to be^an allegorical person, the emblem of the 
compassionate love of God to sinners through Jesus Christ.* He "came 
from Heaven to do the will of him that sent him," and " he will in 
no wise cast out any that come to him," either on account of former sins, 
or present mistakes, infirmities, evil habits, or peculiar temptations. — 
" For he waits to be gracious," till sinners seek him by earnest persevering 
prayer. Numbers give themselves no concern about their souls : others, 
after convictions, turn back with Pliable, or cleave to the counsels of 
worldly wisdom : but all who come to Christ with a real desire of his 
salvation, are cordially welcomed ; and while angels rejoice over thepi« 
the Redeemer " sees the travail of his soul, and is satisfied." 
t Luke xiii. 24. *Luke ii. 14. 



Jlna atscourses 'suttlt mm. 41 

ter in.'(z) Then said Christian, I rejoice and tremble. So 
when he was got in, the man of the Gate asked him, Who di- 
rected him thither ? 

Clir. Evangehst bid me come hither and knock, as I did ; 
and he said that you. Sir, would tell me what I must do. 

Good. " An open door is set before thee, and no man can 
shut it." 

Chr. Now I begin to reap the benefits of my hazards. 

Good. But how is it that you came alone ? 

Chr. Because none of my neighbours saw their danger as I 
saw mine. 

Good. Did any of them know of your coming ? 

Chr. Yes, my wife and children saw me at the first, and call- 
ed after me to turn again. Also some of my neighbours stood 
crying, and calling after me to return ; but I put my fingers in 
my ears, and so came on my way. 

Good. But did none of them follow you to persuade you to 
go back ? 

Chr. Yes, both Obstinate and Pliable : but when they saw 
Ihiit they could not prevail, Obstinate went railing back ; but 
riiiible came with me a little wa}'. 

Good. But why did he not come through ? 

CJir. We indeed came both together, until we came to the 
Slough of Despond, into the which we also suddenly fell. And 
then was my neighbour Pliable discours^ged, and would not ad- 
ven!ure further. Wherefore, getting out again, on that side 
next to his own house, he told me I should possess the brave 
country alone for him. So he went his waj', and I came 7nine ; 
hcnfter Obstinate, and I to this Gate. 

Then said Good-will, Alas, poor man ! is the Celestial Glory 
of so small esteem witli him, that he countelh it not worth 
juiining the hazards of a few difficulties to obtain it ? 

(s) As sinners become more decided in counting; all but loss for Christ, 
and assiduous in the means of grace, Satan, if permitted, will be more 
vehement in his endeavours to discourage them ; that, if possible, he may 
induce them to desist, and so come short of the prize. It is probable that 
the powers of darkness cannot exactly distinguish between those impres- 
sions which are the effects of regeneration, and such as result from natural 
passions. It is, however, certain that they attempt to disturb a}l those 
■who earnestly cry for mercy, by various suggestions to which they were 
wholly strangers while satisfied with a form of godliness ; and that the 
Christian's grand conflict to the end of his course, consists in surmountiog 
the hioderances and opposition he meets with, in keeping near to the 
fJhrone of grace^ by fervent, importunate, and persevering prttyer. 
P 4* 



42 Christian iiislructed in. ike way. 

Truly, said Christian, I have said the truth of Pliable ; and 
if I should also say the truth of myself, it will appear there 
is no bettern.ent (a) 'twixt him and myself. 'Tis true he 
went back to his own house, but I also turned aside to go in 
the way of death, being persuaded thereto by the carnal argu- 
ments of one Mr. Worldly-wiseman. 

Good. Oh! did he light upon you! what, he vvould have 
had you sought for ease at the hands of I.Ir. Legality ; they 
are both of them a very cheat : but did j'ou take his counsel ? 

Chr. Yes, as far as I durst : I went to find out Legality, 
until I thought that the Mountain that stands by his house 
would have fallen upon ray head : wherefore there I was 
forced to stop. 

Good. That Mountain has been the death of many, and will 
be the death of many more : 'tis well you escaped being by it 
dashed in pieces. 

Chr. Why, truly I do not know what had become of me 
there, had not Evangelist happily met me again as I was mus- 
ing in the midst of my dumps : but 'twas God's mercy that he 
came to me again, for else I had never come hither. But now 
I am come, such a one as I am, more fit indeed for Death by 
that Mountain, than thus to stand talking with my Lord. But 
O ! what a fa's'our i* this to me, that yet I am admitted entrance 
here. 

Good. We make no objections against any ; notwithstanding 
all that they have donebefore they come hither, "they In no 
wise are cast out ;"* and therefore, good Christian, come a 
little way with me, and 1 will teach thee about the way thou 
must go. Look before thee ; dost thou see this narrow way ? 
That is the way thou must go. It was cast up by the Patriarchs, 
Prophets, Christ, and his Apostles, and it is as straight as a 
Rule can make it. This is the way thou must go. 

But, said Christian, Is there no turnings or windings, by 
which a stranger may lose the way ? 

Good. Yes, there are many ways bult down upon this ; and 

* John vi. 37. 
(a) Our author here puts a very emphatical "word into Christian's 
mouth, (' there is no bellerment 'twixt him and myself,') which later 
editors have changed for difference. This is by no means an improve- 
ment, though the word may be more classical : for grace had made an 
immense difference between Christian and t'liable ; but the former 
thought his conduct equally criminal, and therefore, in respect of de- 
•ervings, there was no beilenneni betwixt them. 



Christian weary of his burden. 43 

they are crooked, and wide : but thus thou may est distinguish 
the right from the wrong, that only being straight and nar 
vow. (6) 

Then I saw in my dream, That Christian asked him further, 
if he could not help him off with his burden, that was upon 
his back ; for as yet he had not got rid thereof, nor could he 
by any means get it off without help. He told him, ' As to 
thy burden, be content to bear it, until thou comest to the 
2j/ace of deliverance ; for there it will fall from thy back it- 
self '(c) 

Then Christian began to gird up his loins, and to address 

(b) Christian, when admitted at the strait gate, is directed in tlie narrow 
way. In the broad road every man may choofe a path suited to his in- 
clinations, shift about to avoid difficulties, or accommudate himself to 
circumstances ; and he may be sure of company agreeable to his taste. — 
But Christians must follow one another in the 7iarroiv way on the 3ame 
track, facing enemies, and bearing hardships, without attempting to evade 
them ; nor is any indulgence given to different states, habits, or propensi- 
ties. It is, therefore, a etrailened., or, as some render the word, an aj^Acted 
way ; being indeed an habitual course of repentance, self-denial, patience, 
and mortification to sin and the world, according to the rule of the Holy 
Scriptures. Christ himself is the way., by which we come to the Father, 
and walk with him ; but true faith works by love, and " sets us in the way 
of his steps."* This path is ako strait as opposed to the crooked ways of 
wicked men ;t for it consists in an uniform regard to piety, integrity, 
sincerity, and kindness ; at a distance from all the hypocrisies, frauds, and 
artifices, by which ungodly men wind about, to avoid detection, and keep 
up thfiir credit, to deceive others or impose on themselves. The question 
proposed by Christian implies, that believers are more afraid of missing 
the way than of encountering hardships : and Good-will's answer, that 
many ways butted down on it, or opened into it in various directions, 
shows that the careless and self-willed are extremely liable to be deceiv- 
ed. But all these ways are crooked and iride : they turn aside from the 
direct line of living faith and holy obedience, and are more soothing, 
indulgent, and pleasing to corrupt nature, than the path of life ; which 
lies straight forward, and is every where contrary to tlie bias^of the car- 
nal mind. 

(c) A general reliance on the mercy of God, by faith in Christ, accom- 
panied with a consciousness of sincerity in seeking his salvation, gives 
some encouragement to the convinced sinner's hope ; and transient, lively 
joys are often vouchsafed to uneslablished believers : but more distinct 
views of the gospel are necessary to abiding peace. The young convert's 
consolations resemble the breaking forth of the sun in a cloudy and tem- 
pestuous day ; those of the experienced Christian has more constant light 
in settled weather, which is not long together interrupted, though it be 
sometimes dimmed by intervening clouds. Believers should not, therefore, 
rest in transient glimpses, but press forward to abiding peace and joy : — 

* Psalm Ixxxv. 13. t Psalm cxxv. 5. 



44 The House of the Jnterpreier. 



liimself to his journey. So the other toUl him, that, by that 
he was gone some distance from the Gate, he would come to 
the house of the Interpreter, at whose door he should knock ; 
and he would show him excellent things. Then Christian 
took his leave of his friend, and be again bid him God speed. 

Then he went on, till he came to the bouse of the Interpre- 
ter, where he knocked over and over : at last one came to 
the door, and asked, Who was there ? (ti) 

Chr. Sir, here is a traveller ; who was bid by an acquaint- 
ance of the good man of this house, to call here for my pro- 
tit : I would therefore speak with the master of the house. 
So he called for the master of the house ; who after a little 
time came to Christian, and asked him what he would have ? 

Sir, said Christian, 1 am a man that am come from the City 
of Destruction, and am going to the Mount Zion ; and I was 
told by the man that stands at the Gate, at the head of this way, 
that if I called here, you would show me excellent things, 
such as would be a help to me in my journey. 

Then said the Interpreter, Come in ; 1 will show thee that 
which will be profitable to thee. So he commanded his man 
to light the candle, and bid Christian follow him ; so he had 
him into a private room, and bid his man open a door, the 
which when he had done, Christian saw the picture of a very 
grave person hanging up against the wall, and this was the fa- 
shion of it, ' It had eyes lifted up to heaven, the best of Books 
in his hand, the Law of truth was wi'itten upon its lips, the 

and, as Christ does not in general bestow this blessing on the unestablish- 
led, the endeavours of ministers to do so must prove vain. 

(</) Wc continually meet with fresh proof? of our author's exact ac- 
quaintance with the Scripture, his souod judgment, deep experience, and 
extensive observation. With great propriety he places the house of the 
Interpreter beyond the Strait Gate ; for the knowledge of divine things, 
■which precedes conversion to God by faith in Christ, is very scanty, com- 
pared with the diligent Christian's subsequent attainments. A few lead- 
ing truths deeply impressed on the heart, and producing efficacious fears 
and hopes, with warm desires and affections, characterize the state of a 
new born babe : but reliance on the mercy of God through Jesus Christ 
prepares him for further instruction ; and " having tasted that the Lord is 
gracious, he desires the sincere milk of the word, that he may grow there- 
by." The Interpreter emblematically represents the teaching of the 
Holy Spirit according to the Scripture, for while believers read, hear, and 
meditate, and endeavour to profit by their daily experience and observa- 
tion ; they also depend on this promised teaching, and by constant prayer 
Jook to the Fountain of Wisdom, to deliver them from prej udice, preserve 
tliem from error, and enable them to profit by the ininistry of the word. 



at 1 



"i tie ptciui . ,^ the Pilgriin's Guide. 45 

world was behind his back, it stood as if it pleaded with men, 
and a crown of gold did hangover its head,* 

Then said Christian, What means this ? 

Inter. The man whose picture this is, is one of a thousand ; 
he can beget children,* travail in birth with children,! and 
nurse them himself when they are born. And whereas thou 
seestj him with his ' eyes lift up to heaven, the best of Books 
in his hand, and the Law of truth writ on his lips,' it is to show 
thee, that his work is to know, and unfold dark things to sinners, 
even as also thou seest him ' stand as if he pleaded with men :' 
And whereas thou seest the world as cast behind him, and that 
a crown hangs over his head ; that is to show thee, that slight- 
ing and despising the things that are present, for the love he 
hath to his Master's service, he is sure, in the world that comes 
next, to have glory for his reward. Now, said the Interpreter, 
I have showed thee this picture first, because the man whose 
picture this is, is the only man whom the Lord of the place, 
whither thou art going, hath authorized to be thy guide in all 
difficult places thou mayest meet with in the way : wherefore 
take good heed to what I have showed thee, and bear well in 
thy mind what thou hast seen ; lest, in thy journey, thou meet 
with some that pretend to lead thee right, but their way goes 
down to death, (e) 

*lCor, iv. 15. tGal.iv. 19. :{: Thess. ii. 7. 

(e) The condescending love of the Holy Spirit, in readily granting the 
desires of those who apply for his teaching, notwithstanding their sins, 
prejudices, and slowness of heart to understand, can never sufficiently be 
admired I* He employs men as his instruments, who, by explaining the 
Scriptures, may be said to ' light the candle :' while he efficaciously opens 
the mind to instruction. " 'I'he secret of the Lord is with them that feai 
him :"t the Interpreter leads them into retirement that he may imparl 
that heavenly wisdom, which is hidden from the most sagacious of worldl y 
men. — The first lesson here inculcated relates to the character of the true 
minister : for nothing can be more important to every one who inquires 
the way to heaven, than the capacity of distinguishing faithful pastors 
from hirelings and false teachers, who are Satan's principal agents in de- 
ceiving mankind, and in preventing the stability, consistency, and fruit- 
fulness of believers. This portrait and its key need no explanation ; but 
all who sustain, or meau to assume, the sacred office, should seriously 
examine it, clause by clause, with the Scriptures from which it is deduc- 
ed ; inquiring impartially how far they resemble it, and praying earnest- 
ly for more exact conformity : and every one should be extremely care- 
ful not to intrust his soul to the guidance of those who are wholly un- 
like this emblematical representation. For surely a dissipated, ambitious, 
profane, or contentious man, in the garb of a minister, cannot safely be 
* Psalm cxliii. 10. t Psalm xxv. 14, 



4Q The dusty Parlour c/*-******- 

Then he took him by the hand, and led him into a rery large 
parlour that was full of dust, because never swept ; the which, 
after he had reviewed a little while, the Interpreter called for 
a man to sweep. Now when he began to sweep, the dust be- 
gan so abundantly to fly about, that Christian had almost there- 
with been choked. Then said the Interpreter to a damsel that 
stood by, ' Bring hither the water, and sprinkle the room ;' 
which when she had done, it was swept and cleansed with 
pleasure. 

Then said Christian, What means this ? 

The Interpreter answered ; This Parlour is the heart of a 
man, that was never sanctified by the sweet grace of the gos- 
pel : The dust is his original sin, and inward corruptions that 
have defiled the whole man. He that began to sweep at first is 
the law ; but she that brought water, and did sprinkle it, is the 
gospel. Now whereas thou sawestthat so soon as the first be- 
gan to sweep, the dust did so fly about that the room by him 
could not be cleansed, but that thou wast almost choked there- 
with : This is to show thee, that the law instead of cleansing 
the heart (by its working) from sin,* doth revive, put strength 
into, I and increase it in the soul, as it doth discover and forbid 
it, but doth not give power to subdue. J Again, as thou sawest 
the Diimsel sprinkle the room with water, upon which it was 
cleansed with pleasure ; this is to show thee, that when the 
gospel comes in the sweet and precious influences thereof to 
the heart, then, I say, even as thou sawest the Damsel lay 
the dust, by sprinkling the floor with water, so is sin vanquish- 
ed and subdued, and the soul made clean, through the faith of 
it : and consequently fit for the King of glory to inhabit.§ (J) 

* Rom vii. 6. t 1 Cor. xv. 56. X Rom. v. 20. 

5 Johu XV. 3. Acts XV. 9. Rom. xvi. 25, 20. Eph. v. 26. 

trusted as a guiJe to heaven I He who never studies, or who studies any" 
thing in preference to the Bible, cannot be qualified to ' unfold dark 
things to sinners V and he, who is abundantly more careful about his in- 
come, ease, or consequence, than about the souls of his flock, cannot be 
followed vvithout the most evident danger and the most inexcusable folly '. 
For who would employ an ignorant, indolent, or fraudulent lawyer or 
physician, merely because he liappened to live in the same parish ? 

(/) Every attempt to produce conformity of heart and life to the divine 
law, by regarding its spiritual precepts, apart from the doctrines and 
promises of Scripture, discovers the evils which before lay dormant ; 
according to the significant emblem here adduced. Mere moral preach* 
ias indeed has no such effect : because it substitutes another rule pf obeUt- 



Passion and Patience. 47 

I saw moreorer in my dream, that th« Interpreter took him 
by the hand and had him into a litfle room, where sat two little 
children, each one in his chair. The name of the eldest was 
Passion, and of the other Patience. Passion seemed to be 
much discontent, but Patience was very quiet. Then Christian 
asked, What is the reason of the discontent of Passion ? The 
Interpreter answered. The Governor of them would have him 
stay for his best things till the beginning of the next year ; but 
he will have them all now : but Patience is willing to wait. 

Then I saw that one came to Passion and brought him a bag 
of treasure, and poured it down at his feet ; the which he 
took up and rejoiced therein, and withal laughed Patience to 
scorn. But I beheld but a while, and he had lavished all away, 
and had nothing left him but rags. 

Then said Christian to the Interpreter, Expound this matter 
more fully to me. 

So he said. These two lads are figures : P^sion of the men 
of this world, and Patience of the men of that which is to come : 
for as here thou seest. Passion will have all now, this year, 
that is to say in this world ; so are the men of this world, they 
must have all their good things now, they cannot stay till next 
year, that is, until the next world, for their portion of good. — 

ence, which is so vague that self-flattery will enable almost any man, not 
scandalously vicious, to deem himself justified according' to it ; so that he 
is pleased with the rule by wich he is approved, and loves that idea of 
God which accords with his own (character. But when the law of God 
is brought with energy to the conscience, its strictness, spirituality and 
severity awaken the latent enmity of the heart ; the absolute self-denial 
it demands even in the most plausible claims of self-love, and its express 
prohibition of the darling sin, with the experienced impracticability of 
adequate obedience, and the awful sentence it denounces against every 
transgressor, concur in exciting opposition to it, and even to Him who 
gave it and is determined to magnify and establish it in honour. The 
consciousness also of covering things prohibited, and the conviction that 
this concupiscence is sinful, induce a man to conclude that he is viler 
than ever ; and indeed clearer knowledge must aggrivate the guilt of every 
sin. A little discouragement of this Kind induces numbers to cease from 
all endeavours, at least for a season ; supposing that at present it is im- 
possible for them to serve God : but others, being more deeply humbled, 
and taken off from self-confidence, are thus prepared to understand and 
welcome the free salvation of the gospel. Then the law appears to them 
disaimed of its curse, as the rule and standard of holiness ; encouraged by 
the truths and promises of the gospel ; and animated to exertion by its 
motives, they delight in " cleansing themselves from all filthiness of ilesh 
and spirit, and perfecting holiness in the fear of God." that they may be 
*an habitation of God through the Spirit." 



48 The Men of the next World the Wisest. 

That proverb, * A bird in the hand is -worth two in the bush,' 
is of more authority with them, than are all the divine testimo- 
nies of the good of the world to come. But as thou sawestthat 
he had quickly lavished all away, and had presently left him 
nothing but rags ; so will it be with all such men at the end of 
this world. (^) i 

Then said Christian, Now I see that Patience has the best 
wisdom, and that upon many accounts : because he stays for 
the best things : — and also because he will have the glory of 
his when the other has nothing but rags. 

Inter. Nay, you may add another : to wit, the glory of the 
next world will never wear out, but these are suddenly gone. 
Therefore Passion had not so much reason to laugh at Patience, 
because he had his good things first, as Patience will have to 
laugh at Passion, because he had his best things last ; for Jirst 
must give place to last ; because last must have his time to 
come ; but last gives place to nothing, for there is not another 
to succeed : he therefore that hath his portion^rsi, must needs 
have a time to spend it ; but he that hath a portion last, must 
have it lastingly. Therefore it is said of Dives, " In thy life 
time thou receivedst thy good things, and likewise Lazarus evil 
things : but now he is comforted, and thou art tormented."* 

(g) In this instructive emblem. Passion represents the prevalence of the 
carnal affections over reason and religion. Whatever be the object, this 
dominion of the passions produces fretfulness and childish perverseness, 
when the imagined temporal good is "withheld. This impatience of de- 
lay or disappointment is however succeeded by pride, insolence, and in- 
ordinate though transient joy, when the man is indulged with the posses- 
sion of his idol ; yet he soon grows dissatisfied with success, and often 
speedily lavishes away his coveted advantages. On the other hand, Pa- 
tience is the emblem of those who quietly and meekly wait for future 
happiness, renouncing present things for the sake of it. True riches, ho- 
nours, and pleasures are intended for them, but not here : and, as young 
children well governed, they simply wait for them till the appointed sea- 
son, in the way of patient obedience. Reason determines, that a greater 
and more permanent good hereafter is preferable to a less and fleeting 
enjoyment at present : faith realises, as attainable, a felicity infinitely 
more valuable than all which this world can possibly propose : so that in 
this respect the life of faith is the reign of reason over passion, while un- 
belief makes way for tlie triumph of passion over reason. Nor can any 
thing be more essential to practical religion than an abiding conviction, 
that it is the only true wisdom, uniformly and cheerfully to part with 
every temporal good, whenever it interferes with the grand concerns of 
eternity. 

* Lakexvi. i9— 31. 



I'he Fire kept from being quenched, 4$ 

Chr. Then I perceive 'tis not best to covet things that ar« 
now, but to wait for things to come. 

Inter. You say truth, " For the things that are seen are tem- 
poral ; but the things that are not seen are eternal :"t But 
though this be so, yet since things present, and our fleshly appe - 
lite, are such near neighbours one to another ; and again be- 
cause things to come, and carnal sense, are such strangers one 
to another : therefore it is that the first of these so suddenly 
fall into amity, and that distance is so continued between the 
second. 

Then I saw in my dream, that the Interpreter took Chris- 
tian by the hand, and led him into a place where was a fire 
burning against a wall, and one standing by it, always casting 
much water upon it to quench it ; yet did the fire burn higher 
and hotter. 

Then said Christian, What means this ? 

The Interpreter answered. This fire is the work of grace 
that is wrought in the heart ; he that casts water upon it, to 
extinguish and put it out, is the Devil : but in that thou seest 
the fire, notwithstanding, burn higher and hotter, thou shalt 
also see the reason of that. So he had him about to the back 
side of the wall, where he saw a man with a vessel of oil in his 
hand, of the which he did also continually cast, but seci'etly, 
into the fire. 

Then said Christian, What means this ? 

The Interpreter answered. This is Christ, who continually 
with the oil of his grace maintains the work already begun in 
the heart ; by the means of which, notwithstanding what the 
Devil can do, the souls of his people prove gracious still,* 
And in that thou sawest, that the man stood behind the wall to 
maintain the fire ; this is to teach thee, that it is hard for the 
tempted to see how this work of grace is maintained in the 
soul, (h) 

t 2 Cor. iv. 10. * 2 Cor. xii. 
(/() The doctrine of the believer's final perseverance is here stated in so 
g;uarded a manner a? to preclude every abuse of it. The emblem implies, 
that the soul is indeed bora of God, and endued with holy affections ; but 
tliis heavenly flame is not represented as almost extin°;uished or covered 
with ashes for many years, and then revived a little at the closing scene : 
for 'it burns higher and hotter,' notwithstanding the oppopition of depra- 
ved nature, and the unremitted efforts of Satan to quench it ; the Lord 
secretly feeding it with his grace. Unbelievers can persevere in nothing 
but impiety and hypocrisy : and when a profesBor remarkably loses the 
vigour of his affections, the reality olhia conversion becomes doubtful, an4 
O 5 



50 The Ma7i Viho fights into the Palace. 

I saw also that (he Interpreter took him again by the hand, 
and led him into a pleasant place, where was builded a stately 
palace, beaiitilnl to behold ; at the sight of which Christian 
was greatly delighted : he .saw also upon the top thereof, cer- 
tain i)ersons walking who were clothed all in gold. 

Then said Christian, May we go in thither? 

Then the Interpreter took him, and led him up toward the 
door of the palace ; and behold at the door stood a great com- 
pany of men, as desirous to go in, but durst not. There also 
sat a- man, at a little distance from the door, at a table-side, 
with a book and his ink-horn before him, to take the name ol 
him that should enter therein : He saw also that in the door- 
way, stood many men in armour to keep it, being resolved to 
do to the man that would enter, what hurt and mischief they 
could. Now was Christian somewhat in amaze ; at last, when 
every man started back for fear of the armed men. Christian 
saw a man of a very stout countenance, come up to the man 
that sat there to write, saying, Set dovm my name, Sir ; the 
which when he had done, he saw the man draw his sword, and 
put an helmet upon his head, and rush toward the door upon 
the armed men, who laid upon him with deadly force ; but 
the man, not at all discouraged, fell to cutting and hacking most 
fiercely ; so after he had received and* given many wounds to 
those that attempted to keep him out, he cut bis way through 
them all, and pressed forward into the palace ; at which there 
was a pleasant voice heard from those that were within, even 
'of those that walked upon the top of the palace, saying, 

' Come in, come in, 

Eternal glory thou shalt w-in.' 

* Acts xiv. 22. 
lie can take no warranted encouragement from this doctrine. When, 
however, any one grows more spiritual, zealous, humble, and exemplary, 
in the midst of harassing temptations ; while he gives the yhole glory to 
the Lord, he may take comfort from the assurance, that " he shul) be kept 
by his power, through faith, unto salvation." But the way in wliich the 
tempted are preserved, often so far exceeds their expectations, that they 
are a wonder to themselves : every thing seems to concur in giving Satan 
advantage against them, and his eiibrts appear very successful ; yet they 
continue from year to year, " cleaving with purpose of hf art unto the 
Lord," trusting in his mercy, and desirous of living to his glory. The in- 
struction especially inculcated by this emblem is, an entire reliance in the 
use of tlic appointed means, on the secret, but powerfnl influence of divine 
grace, to maintain and cany on the sanctifying work tliat has been begun 
in the souK 




\'hc Man oi' l)(v;piiii' . 



The Man in the Iron Cage. 51 

So he went in, and was clothed with such garments as they. 
-Then Christian smiled, and said, I think verily I know the 
meaning of this, (t) 

Now said Cliristian, let me go hence : Nay, stay, said the 
Interpreter, till I have shown thee a Utile more, and after that 
thou shalt go on thy way. (A:) So he took him by the hand 
again, and led him into a very dark room, where there sat a 
man in an iron cnge. 

Now the man to look on seemed very sad : he sat with his 
oyes looking down to the ground, his hands folded together, 
aiid he sighed as if he v/ould break his heart. 

Then said Christian, What means this ? 

At which the Interpreter bid him talk with the man. 

Then said Christian to the man. What art thou ? 

The man answered, I am what I was not once. 

Chr. What wast thou once ? 

The man said, I was once a fair and flourishing professor, 
both in mine own eyes, and also in the eyes of others : I was 
once, as I thought, fair for the Celestial city, and had then 
even joy at the thoughts that I should get thither.* 

Ckr. Well, but what art thou now ? 

Man. I am ?iozi) a Man of despair, and am shut up in tt as in 
tliis iron cage. I cannot get out. O now I cannot ! 

Clir. But how earnest thou in this condition 1 

* Luke viii. 13. 

(j) Many desire the joys and glories of Heaven, according to their car- 
nal ideas of them ; but few are willing to " fight the good fight of faith :" 
yet, without a fixed purpose to do this, resulting from divine grace, pro- 
lassion will at length end in apostacy:" '• The man hsgan to build, but was 
not able to finish." This is emphatically taught by the emblem before 
us. We must be made willing unreservedly to venture or "suffer the 
iOss of all things, that we miiy win Christ ;" or we shall never be able to 
break through the combined opposition of the world, tlie ilesh, and the 
devil. If we habitually fear any mischief that our enemies can attempt 
against us, more than coining short of salvation, wc shall certainly perish, 
uotwitlistanding our notions and convictions. We should, therefore, count 
our cost, and pray for courage and constancy, tliat we may give in our 
names as in earnest to win the prize : then, "putting on the whole ar- 
mour of God," we must iiglit our way through with patience and resolu- 
tion ; while many, " being harnessed and carrying bows," shamefully turn 
back in the day of battle. 

(k) The time spent in acquiring knowledge and sound judgment is far 
from lost, though it may seem to retard a man's progress, or interfere 
with his more active services : and the next emblem is idaiirubly suited to. 
teach the convert watchfulness and caution. 



52 ' ITie cause of his despair^ 

Man. I left off to Avatch and be sober : I laid the reins upon 
the neck of my lasts ; I sinned against the light of the word, 
and the goodness of God ; I have grieved the Spirit, and he is 
gone ; I tempted the Devil, and he is come to me ; I have 
provoked God to anger, and he has left roe ; I have so har- 
dened my heart, that I cannot repent. 

Then said Christian to the Interpreter, But is there no 
hopes for sucli a man as this ? 
Ask him, sakl the Interpi-eter. 

Then said Christian, Is there no hope, but you must be 
'copt in the iron cage of despair ? 
Man. No, none at all. 

Chr. Why ? the son of the Blessed is very pitiful. 
Man. I have " Crucified him to myself tifresh,"* I have 
despised his Person,! I have despised his righteousness, I 
have counted his blood an unholy thing, I have done despite 
to the Spirit of grace ;J therefore I have shut myself out of all 
the promises ; and there now remains to me nothing but 
threatenings, dreadful threatenings, fiiithful threatenings, of 
certain judgment which shall devour me as an adversary. 
Chr. For what did you bring yourself into this condition ? 
Man. For the lusts, pleasures, and profits of this world ; 
m the enjoyment of which I did then promise myself much 
delight : but now every one of those things also bite me, and 
gnaw me like a burning worm. 

Chr. Bat canst thou not now repent and turn ? 
Man. God hath denied me repentance ; his word gives me 
no encouragement to believe ; yea, himself hath shut me up 
in this iron cage ; nor can all the men in the world let me 
out. O Eternity ! Eternity! how shall I grapple with the 
misery that I must meet with in Eternity ! 

Then said the Interpreter to Christian, Let this man's mis- 
ery be remembered by thee, and be an everlasting caution to 
thee. 

Well, (said Christian) This is fearful ! God help me to 
watch and be sober, and to pray that I may shun the causes 
of tliis man's misery. Sir, is it not time for me to go on my 
way now ? (/) 

* Heb. vi. 4—6. t Luke xix. 14. % l^e^- x. 28, 29. 

(l) Christian's discourse ■vrith the man in the iron cage sufficiently ex" 
plains the author's meaning : but it has often been observeil, that the 
man's opinion of his own case does not prove that it "was indeed despe- 



'llie Jllan mho dreamed of the Last Day. 63 

Inter. Tarry till I shall show thee one thing more, and then 

tiiou shalt go on thy way. 

So he took Christian by the hand again and led him into a 
thauiber where there was one rising otit of bed ; and as he 
put on his raiment, he shook and trembled. 

Then said Christian, Why doth this man thus tremble ? 

The Interpreter then bid him tell to Christian the reason 
ofhis so doing. So he began and said. This night as I was in 
my sleep, 1 dreamed, and behold the heavens grew exceeding 
black ; also it thundered and lightened in most fearful wise, 
that it put me into an agony. So I looked up in my dream, and 
saw the clouds rack at an unusual rate ; upon which I heard a 
great sound of a trumpet, and saw also a man sit upon a cloud, 
attended with the thousands of heaven : they were all in flam- 
ing lire, also the heavens Avere on a burning flame. 1 heard 
then a voice, saying, ' Arise ye dead and come to judgment ;' 
and with tliat the rocks rent, the graves opened, and the dead 
that were thorcin cam-^ forth :* some of them were exceeding 
glad, and looked upward ; and some sought to hide themselves 
under tlic mountains :t then I Saw the man that sat upon the 
cloud open the book and bid the world draw near. Yet there 
WHS, by reason of a fierce flame that issued out and came from 
before him, a convenient distance betwixt him and them, as 
betwixt the judge and the prisoners at the bar.| I heard it 
proclaimed to them that attended on the nfan that sat on the 
cloud, ' Gather together the tares, the chutf, and stubble, and 
cast them into the burning lake :' and with that the bottomless 

rate. Doubtless such fears prevail in some cases of deep desponden- 
c}', wheu there is every reason to conclude thorn g'roundless ; and we 
should always propose the free grace of the gospel to those that have sin- 
ned in the most aggravated maimer, especially wlien they become sensi- 
ble of their guilt- and danger. Yet it is an awful fact, that some are thus 
'shut up under despair,' beyond relief: and "it is impossible io renew 
them to repcnlance." So that no true penitent caji be in this case : and 
we arc commanded " in meekness to instruct those that oppose them- 
selves, if peradventure God will give them repentance." But we should 
leave the doom of apparent apostates to God ; and improve their exam- 
ple, as a warning to ourselves and others, not to venture one step in so 
dangerous a path. — This our author has judiciously attempted in a m-ost 
striking manner, and God forbid that I should, hi the least, counteract his 
obvious intention. 

* John V. 2«, 29. 1 Cor. sv. 51— 58. 2 Thess.i. 7— 10. Jude 14, 15. 
Rev. XX. 11—15. t Psa. 1. 1-3, 22-. I%a. sxvi. 20, 21. Mit. rii, 16, T7. 
t Dan. vii. 9, 10. >I^1, ii>. 2, A 

5* 



■ i Christian taught to hope and fear. 

pit opened, just whereabout I stood ; out of the mouth oi 
which there came, in an abundant manner, smoke, and coals 
of fire, with hideous noises. It was also said to the same 
persons, ' Gather my wheat into the garner.'* And with that 
I saw many catched up and carried away into the clouds ,t but 
I was left behind. I also sought to hide myself, but I could 
not, for the man that sat upon the cloud, still kept his eyes 
Mpon me : my sins also came into my mind, and my conscience 
did accuse me on every side. J Upon this I awaked from 
my sleep. 

Chr. But what was it that made you so afraid of this sight ? 

Mail. Why, I thought that the day of judgment was come, 
and that I was not ready for it : but this frighted me most, that 
the angels gathered up several and left me behind ; also the 
pit of hell opened her mouth just where I stood. My con- 
science too afflicted me ; and, as I thought, the Judge had al- 
ways his eye upon me, showing indignation in his countenance 

'J'hen said the Interpreter to Christian, Hast thou consider 
ed all these things ? 

Chr. Yes, and they put me in hope and fear, (in) 

Inter. Well, keep all things so in thy mind that they may be 
as a goad in thy sides, to prick thee forward in the way thou 
must go. — Then Christian began to gird up his loins, and to 
address himself to his journey. Then said the Interpreter, 

* Mai. iv. 1, 2. Matt. iii. 12. xiii. 30. Luke iii. 17. 
1 1 Thess, iv. 13—18. % Rom. ii. 14, 15. 

(m) Our safety consists in a due proportion of hope and fear : when 
devoid of hope, we resemble a ship without an anchor ; when unrestrain- 
ed by fear, we are like the same vessel under full sail without ballast.* 
Indiicriminate censures of all /ear as the result of unbelief, and unguarded 
commendations of strong confidence, without respect to the spirit and 
conduct of professors, not only lead to most fatal Fslf-deception, but also 
tend to make believers unstable, unwatchful, and even uncomfortable ; 
for the humble can never attain that presumptuous confidence which is 
thus represented as essential to faith ; and true comfort is the effect of 
watchfulness, deligence, and circumspection. — Upon the whole, what 
lessons could possibly have been selected of greater importance, or more 
suited to establish the new convert, than these are which our author has 
most ingeniously and agreeably inculcated, under the emblem of the In- 
terpreter's curiosities. They are indeed the principal subjects which 
fnithful ministers enforce, publicly and in private, on all who begin to 
profess the gospel ; and which every true disciple of Christ daily seeks to 
have more clearly discovered to his mind, and more deeply impressed 
upon his heart. 

* Pet. i. 13—17. 



His burden fulls off" at the Cross. 55 

The Comforter be always with thee, good Christian, to guide 
thee in the way that leads to the city. So Christian Avent on 
his way saying — 

'Here I have seen things rare and profitable ; 
Things pleasant, dreadful, tilings to make me stable 
In what I have begun to take in hand : 
Then let me think on them, and understand 
Wherefore theyshow'd me were ; and let me be 
Thankful, O good Interpreter, to thee.' 

Non' I saw in my dream, that the highway, up which Chris- 
tian was to go, was fenced on either side with a wall, and that 
wall ".vas called Salvation.* Up this way therefore did bur- 
dened Christian run, but not without great difiiculty, because 
of the load on his back. 

He ran thus till he came at a place sowewhat ascending, 
and upon that place stood a Cross, and a little below in the 
bottom a Sepulchre. So I saw in my dream, that just as 
Christian came up with the Cross, his burden loosed from ofl" 
his shoulders, and fell from off his back, and began to tumble, 
and so co*!tinued to do, till it came to the mouth of the Sepul- 
c lire J where it fell in, and I saw it no more, (n) 

* Isa. xxvi. 1. 
(?i) Divine illumination in many respects tends to quicken the believ- 
er's hopes and fears, and to increase his earnestness and diligence : but 
nothing can finally relieve him from his burden, except the clear disco- 
very of the nature and g^lory of redemption. \\'ith more general views of 
the subject, and an implicit reliance on the mercy of God through Jesus 
Christ, the humbled sinner enters the way of life, which is walled by 
salvation : yet he is oppressed with an habitual sense of guilt, and often 
bowed down with fears, till " the Coruforter, who glorifies Christ, re- 
ceives of his and shows it to him."* — When in this divine light the soul 
contemplates the Redeemer's cross, and discerns more clearly his love to 
lost sinners in dying for them ; the motive and efficacy of his intense suf- 
ferixigs ; the glory of the divine perfections harmoniousl}' displayed in this 
surprising expedient for saving the lost ; the honour of the divine law and 
government, and the evil and desert of sin most energetically proclaimed, 
even in pardoning transgressors and reconciling enemies ; and the perfect 
freeness and sufficiency of this salvation ; — then " his conscience is purged 
from dead works to serve the living God," by a simple reliance on the 
atoning blood of Emanuel. This deliverance from the burden of guilt is 
in some respects^naZ, as to the well instructed and consistent believer : 
his former sins are buried, no more to be his terror and distress. He will 
indeed be deeply humbled under a sense of his guilt, and sometimes 
may question his acceptance : but his distress, before he understood the 
way ofclcliverance, was habitual, except in a few transient seasons of i& 
* John xvi. 14. 



56 Christian is Saluted by three shinivig Ones. 

Then was Christian glad and lightsome, and said with a mer- 
ry heart, ' He hath given me rest by his sorrow, and life by 
his death.' Then he stood still awhile to look and wonder ; 
for it was very surprising to him, that the sight of the Cross 
should thus ease him of his burden. He looked therefore, and 
looked again, even till the springs that were in his head sent 
the waters down his cheeks.* Now, as he stood looking and 
weeping, behold three shining ones came to him, and saluted 
him with " Peace be to thee ;" so the first said to him, " Thy 
sins be forgiven;"! the second stript him of his rags, and 
clothed him witli change of raiment :| the third also set a mark 
on his forehead, and gave him a Roll with a seal upon it,§ 
which he bid Ir.m look on as he ran, and that he should give it 
ill at the Celestial Gate ; so they went their way.(o) Then 
Christian gave three leaps for joy, and went on singing — 

* Zech. xii. 10. + Mark ii. 5. :{: Zech. iii. 4. J Eph. i. 13. 
liili and often greatly oppressed liim when most diligent and watchful ; 
Vvliereas now he is only burdened when he has been betrayed into sin, or 
vvlicu btrug'gling with peculiar temptations ; and he constantly finds relief 
by looking to the cross. Many indeed never attain to habitual peace : 
li'.it tliis arises from remaining ignorance, error, or negligence, which scrip- 
tur:din*lructions are the proper means of obviating. — It was not however 
proper, that our author should draw the character of his hero from the 
lowest order of Christians ; nay, it rather calls for our admiration^ that, 
in an allegory, (which is the peculiar effort of a vigorous imagination) he 
was preserved, by uncommon strength of mind and depth of judgment, 
from stating Christian's experience above the general attainments of con- 
i-iete,:.! believers under solid instructions. 

(o) Christian's tears, amidst his gladness, jnliniate, that deliverance 
from guilt, by faith in the atoning sacrifice of Christ, tends to increase sor- 
row for sin, and abhorrence of it ; though it mingles, even those affections 
with a sweet and solid pleasure. — By the three shining ones,' the author 
alludes to the ministration of angels, as in some way subserving the com- 
fort of the heirs of salvation : but he could not mean to ascribe Christian's 
confidence to any impressions, or suggestions of texts to him by a voice, or 
in a dream; any more than he intended, by his view of the cross, to 
sanction the account that persons of heated imaginations have given, of 
the'r having seen one hang on a cross, covered with blood, who told 
them their sins were pardoned ; while it has been evident, that they never 
understood the spiritual glory, or the sanctifying tendency of the doctrine 
of a crucified Saviour. Such thingsare the mere delusions of enthusiasm, 
from which our author was remarkably free : but the nature of an alle- 
gory led him to this method of describing the happy change that takes 
place in the pilgrim's experience, when he obtains "peace and joy in 
Believing." The general tenor of the work sufficiently shows, that h« 
considered spiritual apprehensions of the nature ofth.e atonement, as th© 
only source of genuine peace and comfort. As (he 'markia the fOre- 



Christian finds Simple, Sloth, and Presumptison asleep. 57 

' Thu3 far did I come loaden with ray sin, 
Nor could aught ease the grief that I was in, 
Till I came hither. — What a place is this I 
Must here be the beginning of my bliss ? 
Must here the burden fall from off my back ? 
Must here the strings that bound it to me crack? 
Blest Cross I blest Sepulchre ! blest rather be 
The Man that there was put to shame for me I 

I saw then in my dream, that he went on thus even until he 
carae at a bottom, where he saw, a Httle out of the way, three 
men fast asleep, with fetters upon their heels. The name of 
the one was Simple, another Sloth, and the third Presump- 
tion. 

Christian then, seeing them lie in this case, went to them, if 
peradventure he might awake them ; and cried. You are like 
hem that sleep on the top of a mast,* for the dead sea is 
inder you, a gulph that hath no bottom : awake, therefore, 

*Prov. xxiii. 35. 
head' evidently signifies the renewal of the soul to holiness, while the 'roll 
with a seal upon it' denotes such an assurance of acceptance, as appears 
most clear and satisfactory, when the believer most attentively compare! 
himself with the holy Scriptures ; so he could not possibly intend to as- 
cribe these effects to any other agent than the Holy Spirit, for he alone 
as the Spirit of adoption enables a man to exercise in a lively manner all 
filkil affections toward God ; and thus bears witness with his conscience, 
that his sins are pardoned, that he is justified by faith in the righteous- 
ness of Emanuel, a child of God, and an heir of heaven. They who have 
experienced this happy change, will readily understand the language in 
which it is described ; and the abiding effects of their joy in the Lord, 
upon their temper and conduct, (like the impression of the seal after the 
wax is cooled,) completely distinguish it from the confidence and com- 
fort of hypocrites and enthusiasts. It must, however, continue to be " the 
secret of the l^ord, with them that fear him, hidden manna," and " a 
white stone, having in it a new name written, which no man knoweth 
saving he that receivetli it."* For even the ideas excited in our minds 
by external objects through our senses, and the pleasure often connected 
with them, can never be made intelligible to those who never had those 
senses. The man born blind cannot possibly have any idea of colours, or 
any conception of the pleasure of beholding beautiful objects ; nor one 
born deaf, any idea of a truicpet's solemn sound, or the pleasure arising 
from a concert of music. 

Here again we meet with an engraving, and the follo^ving lines : — 

' Who's this .' The Pilgrim. How ! 'Tis very true : 
Old things are past away ; all's become new. 
Strange ! he's another man, upon my word ; 
They be fine feathers that make a fine bird.' 
* Psa, XXV. 14. Rev. ii. 17 

H 



58 Christian met by Formalist and Hypocrts)/. 

iind come away ; be willing also, and I will help you oft' vvitii 
your irons. He also told them, If he that goe^h about like a 
roaring lion comes by, you will certainly become a prey to his 
teeth.'* With that they looked upon him, and began to reply in 
this sort : Simple said, " I see no danger :" Sloth said, " Yet 
a little more sleep :" and Presumption said, " Every vatt 
must stand upon its own bottom." And so they lay down (u 
sleep again, and Ciiristian went on his way.(p) 

Yet was he troubled to think, that men in that danger should 
so little esteem the kindness of him that so freely ofl'ered to help 
tliem, both by awakening of them, counselling of them, and 
{uoffering to help them off with their irons. And as he was 
troubled thereabout, he espied two men come tumbling over the 
wall, on the left hand of the narrow way ; and they made up 
apace to him. The name of the one was Formalist, and the 
n;une of the other Hypocrisy. So, as I saicV, they drew up ua 
to hiai, who thus entered with them into discourse. 

Chr. Gentlemen, whence came you, and whither do you 
i^o ? . - 

Form, and Hyp. We were born in the land of Vain-glory, 
and are going for praise to Mount Zion. 

CItr. Why came you not in at the Gate which standeth at the 
oeginningof the way ? Know you not that it is written, that 

* 1 Pet. V. 8. 

(p) We were before informed that other ways ' buttetl down npon' 
ihe straight way ; and the connexion of the allegory required the intro- 
duction of various characters, besides that of the true believer. Many 
outwardly walk in the ways of religion, and seem to be pilgrims, who 
:ire destitute of those '• things which accompany salvation.'' — The three 
."llegorical persons next introduced are nearly related ; they appear ti," 
iie pilgrims, but are a little out of the way, asleep, and fettered. Many 
i'.'jar and learn to talk about the peculiar doctrines of Christianity, and 
i.nve transient conviclions, who yet cleave to the world, and rest more 
sp<"U-ely in the bondage of sin and Satan, by means of their profession of 
; oi1.?,ion. They reject or pervert all instruction, hate all trouble, yet are 
( oiifidcut that every tiling is and will be well with them; while teachers 
at'ter their own hearts lull them with a syren's song, by confounding the 
form with the power of godliness : and if any one attempt, in the most 
iifiectionate manner, to warn them of their danger, they answer, (accord- 
ing to the tenor of the words here used,) ' Mind your own business ; we 
see no danger ; you shall not disturb oar composure, or induce us to" 
make so mcjch ado about religion. See to yourselves, and leave us to 
ourselves.' I'ims they sleep on till death and judgment awake them ' 



I 



Christian in vain reasons with Formalist a7id Hypocrisy. 59 

" He that cometh not in by the door, but climbeth up some 
other way, the same is a thief and a robber."* 

They said. That to go to the gate for entrance, was by all 
their countrymen counted too far about; and that therefore 
llieir usual way was to make a short cut of it, and to climb over 
llic wall as they had done. 

Car. But will it not be counted a trespass -against the Lord 
of the City whither we are bound, thus to violate his revealed 
will ? 

They told him, That as for that, he needed not to trouble his 
head lliereabout : for what they did they had custom for : and 
rould prachicc, if need Avere, testimony that would witness it, 
for more tlian a thousand years. 

But (said Christian) will your practice stand a trial at law ? 

They told him, That custom, it being of so long a standing as 
above a thousand 3'ears, would doubtless now be admitted as a 
thing legal, by an impartial judge : and besides, said they, if we 
get into the wa}', what's matter which way we get in ? If we 
are in, we are in : thou art but in the way, who as we perceive 
came in at the gate ; and we are also in the way, that came tum- 
Idiag over the wall : wherein now is thy condition better than 
ours ? 

Chr. I walk by the rule of my Master, you walk by the rude 
working of your fancies : you are counted thieves already by the 
Lord of the way ; therefore I doubt you will not be found true 
men at (he end of the way. You come in by yourselves without 
his direction ; and shall go out by yourselves without his 
mercy. 

To this thoy made him but little answer ; only they bid him 
look to himself. Then 1 saw that they went on every man in 
his way, without mu.h conference one with another ; save that 
these tu'o men told Christian, That, as to laws and ordinances, 
they doubted not but they should as conscienciously do them as 
he. Therefore, said they, we see not wherein thou differest 
from us, but by the coat that is on thy back, which was, as we 
tro', given thee by some of thy neighbours, to hide the shame 
of thy nakedness. 

Chr. By laws and ordinances you will not be saved,! since 
you came not in by the door. And as for this coat that is on 
my back, it was given me by the I^ord of the place whither I 

Mohnx. 1. tGal. ii. 16. 



60 The direct Way up the Hill DiffiicuUy. 

go , and that, as you say, to cover my nakedness with. And I 
take it as a token of his kindness to me ; for I had nothing but 
rags before : and besides, thus I comfort myself as I go ; Sure- 
ly, think I, when I come to the gate of the city, the Lord 
thereof will know me for good, smce I have his coat on my 
back ! a coat that he gave me freely in the day that he stript 
me of my rags. I have moreover a mark in my forehead, of 
which perhaps you have taken no notice, which one of my 
Lord's most intimate associate? fixed there, in the day that my 
burden fell oflf my shoulders. I will tell you moreover, that 
I had then given me a Roll sealed, to comfort me by reading 
as I go on the way ; I was also bid to give it in at the Celestial 
Gate, in token of my certain going in after it : all which things 
I doubt you want, and want them because you came not in at 
the Gate. (9) 

To these things they gave him no answer ; only they look- 
ed upon each other and laughed. Then I saw that they went 
on all, save that Christian kept before, who had no more talk 
but with himself, and that sometimes sighingly and sometimes 
comfortably ; also he would be often reading in the Roll that 
one of the shining ones gave him, by which he was refresh- 
ed, (r) 

(9) The true Christian will always be troubled at the vain confidence 
of many professors : but he is more surprised by it at first than after- 
wards ; for he sets out with the idea, that all apparently religious people ' 
sincerely seek the salvation of their souls. But at length experience 
draws his attention to those parts of the scripture which mention tarts 
among the wheat, and foolish virgins awong the wise. — Formalist and 
Ilypocrasy soon come in his way. These are near relations : the first 
represents such as by notions and external observances dec&i /e them- 
selves ; the second those who more grossly attempt to impose upon others. 
They are both actuated by vaiu-glory, and seek the applause of men by 
their most zealous profession and most specious actions, while the credit 
thus acquired subserves also their temporal interests : but repentance, 
conversion, and the life of faith, would not only cost them too much la- 
bour, but destroy the very principle by which they are actuated. By a 
much ' shorter cut,' they become a part of the visible church, are satisfi- 
ed with a form of godliness, and kept in couutenance by the example ol 
great numbers of professed Christians, in every age and place. Their 
confidence, however, will not bear the light of scripture ; they, therefore, 
shrink from investigation, and treat with derision and reproaches all who 
would convince them of their fatal mistake, or show them the real nature 
of evangelical religion. 

(r) True Christians even when most assured of their acceptance, and 
competent to perceive the awful delusions of false professors, find cause 
for sighs amidst their corafort^^, while employed ih serious retired self-re- 




I' I I. C III M '-< IMt ()(' 1{ !•■, ,S S , 
Chi I sh. I II rlini l> I M«i' llu' Hill 



Roads called Danger and Destruction, 6 1 

I beheld then that they all went on till they came to the foot 
of the hill Difficulty ; at the bottom of which was a spring. 
There were also in the same place two other ways, besides that 
which came straight from the gate ; one turned to the left 
hand and the other to the right, at the bottom of the hill ; but 
the narrow way lay right up the hill, and the name of the going 
up the side of the hill is called Difficulty. Christian now went 
to the spring, and drank thereof to refresh himself,* and then 
began to go up the hill, saying — 

' The hill, though high, I covet to ascend, 

The difficulty will not me ofTend ; 

For I perceive the way to life lies here : 

Come, pluck up heart, let's neither faint nor fear : 

Better, though difficulty th' right way to go, 

Than wrong, though easy, where the end is wo,' 

The other two also came to the foot of the hill ; but %vhe»i 
they saw that the hill was steep and high, and that there were 
two other ways to go ; and supposing also that these two way? 
might meet again, with that up which Christian went, on the 
other side of the hill ; therefore, they were resolved to go in 
those ways. Now the name of one of those ways was Dan- 
ger, and the name of the other Destruction. So the one took 
the way which is called Danger, which led him into a great 
wood ; and the other took directly up the way to Destruction, 
which led him into a wide field full of dark mountains, where 
he stumbled and fell, and rose no more, (s) 

* Isa. xlix. 10. 
flection. Nothing can exclude the uneasiness which arises from in-dwell- 
ing sin, and from the crimes and miseries they witness around them. 

(s) The hill Difficulty represents those seasons and situations which re- 
quire peculiar self-denial and exertion ; and are suited to prove the be- 
liever's sincerity, after he has obtained " a good hope through grace." — 
The frowns of the world, the sacrifice of temporal interests, outward 
circumstances of sharp affliction and distress, together with the painful 
task of overcoming inveterate evil habits or constitutional propensities, 
("which during his first anxious earnestness seemed perhaps to be destroy- 
ed, though in fact they were only suspended,) prove a severe test of his 
integrity : but there can be no hope, except in pressing forward ; and 
the encouragements of the gospel prepare the soul for every conflict aisd 
effort. — But there are also by-ways; and the difficulty may often be 
avoided without a man's renouncing his profession : he may decline tlie 
self-denying duty, or refuse the demanded sacrifice, and find some plausi- 
ble excuse to his own conscience, or among his neighbours. — The true 
believer, however, is suspicious of these easier ways, ou the right hand or 

6 



^2 T'iinorous and Mistrust run hack. 

I looked then after Christian to see him go up (he hill, 
where I perceived ho fell from runninp; to going, and from go- 
ing to clambering upon his hands and knees, because of the 
steepness of the place. Now about the mid-way to the top 
of the hill was the pleasant Arbour, made by the Lord of the 
hill, for the refreshing of weary travellers. Thither therefore 
Christian got, where also lie sat down to rest him : then he 
pulled his Roil out oi his bosom, and read therein to his com- 
fort ; he also now began afresh to take a review of the coat 
or garment that was given him as he stood by the cross. — 
Thus pleasing himself a while, he at last fell into a slum- 
ber, and thence into a fast sleep, which detained him in that 
place until it was almost night ; and in his sleep his Roll fell 
out of his hand. Now as he was sleeping, there came one to 
him and awaked him, saying, " Go to the ant, thou sluggard : 
consider her Avays and be wise."* And with that Christian 
suddenly started up, and sped him on his way, and went apace ■ 
till he came to the top of the hill. (<) 

* Prov. vi. 6. ; 

on the left : his patJi lies straight forward, and cannot be travelled with * 
out ascending the hill ; which he desires to do, because his grand con- ' 
cern is to be found right at last. But they, who chiefly desire at a cheap 
rate to keep up their credit and confidence, venture into perilous or ruin- 
ous paths, till they either openly apostatize, or get entangled in some 
fatal delusion, and are heard of no more among the people cf God. 
These lines are here inserted — 

' Shall they who wrong begin yet rightly end .' 
Shall they at all have safety for their friend ? 
No, no ; in headstrong manner they set out, 
And headlong they will fall at last, no doubt.' 

(/) The difficulties of believers often seem to increase as they proceed 
this damps their spirits, and they find moie painful exertion requisite 
than they once expected, especially when rejoicing in the Lord : yet he 
helps them, -and provides for their refreshment that they may not faint. 
But, whether their trials be moderated, or remarkable divine consola- ' 
tions be vouchsafed, it is, alas, very common for f.iem to presume too 
much on their perseverance liitlierto, or on the privileges to which they \ 
luxve been admitted ; and thus their ardour abates, their diligence and 
vigilance are relaxed, and they venture to allow themselves some respite. 
Then drowsiness steals upon them, darkness envelopes their souls, the 
evidences of their acceptance are obscured or lost, and the event would 
be fatal, did not the Lord excite them to renewed earnestness by salutary 
warnings and alarms. Nor are they at any time more exposed to this 
temptation, than when outward ease hath succeeded to great hardships, 
patiently and conscientiously endured : for at such a crisis they are least 
disposed to question their own sincerity : and Satan is sure to employ all 
his subtlety to lull them into security, an<l so in fact tempt them to abuse f 
the Lord's special gaodness vouchsafed to them. 




-Vov as he.\r:\~. slccpino ihcic c;u.u- oiu- i,> Inn 



X'.j;,v/'.'-^n:,w:v^. 



Christian inisses his Roll. 63 

Now when he was got up to the top of the hill there came 
two men running against him amain ; the name of the one was 
Timorous, and the other Mistrust : to whom Christian said, 
Sirs, what's the matter, you run the wrong way ? Timorous 
answered, that they were going to the city of Zion, and had 
got up that difficult place : but, said he, the forther we go the 
more danger we meet with ; wherefore we turned, and are 
going back again. 

Yes, said Mistrust, for just before us lie a couple of lions in 
the way (whether sleeping or waking we know not ;) and we 
could not think, if we came within reach, but they would pre- 
sently pull us in pieces. 

Then said Christian you make me afraid : but whittier shall 
I flee to be safe ? If I go back to mine own country, that is pre- 
pared for fire and brimstone, and I shall certainly perish there : 
if I can get to the Celestial City, I am sure to be in safety 
there. — I must venture : to go back is nothing but death, ; to 
go forward is fear of death, and life everlasting beyond it. I 
Avill yet go forward. — So Mistrust and Timorous ran down the 
hill, and Christian went on his way. But thinking again t)f what 
he heard from the men, he felt in his bosom for his Roll, that 
he might read thei'ein and be comforted ; but he felt, and found 
it not. Then was Christian in great distress, and knew not 
what to do ; for he wanted that which used to relieve him, 
and that which should have been his pass into the Celestial 
Cit}'. Here thereibre he began to be much perplexed, and 
knew not what to do. At last he bethought himself that he 
had slept in the Arbour that is on the side of the hill ; and fall- 
ing down upon his knees, he asked God's forgivness for that 
his foolish act, and then went back to look for his Roll. But 
all the way he went back, who can sufficiently set forth the 
sorrow of Christian's heart ? Sometimes he sighed, sometimes 
he wept, and oftentimes he chid himself for being so foolish as 
to fall asleep in that place, which was erected only for a little 
refreshment from his weariness. Thus therefore he went 
back, carefully looking on this side and on that, all the way as 
he went, if happily he might iind his Roll that had been his 
comfort so mamj-^ times in his journey. He went thus till he 
came again Avithin sight of the Arbour v.-here he sat and slept ; 
but that sight renewed his sorrow the more, by bringing again, 
even afresh, his evil of sleeping unto his mind. Thus there- 
fore he now went on bewailing his sinful sleep, saying, "O 
wretched man that I am!" that I should sleep in the day- 



G4 Andjind$ it. 

(imc !* that I should sleep in the midst of difficulty ! that I 
should so indulge the flesh, as to use that rest for ease to my 
flesh, which the Lord of the hill hath erected only for the re- 
lief of the s])irits of Pilgrims ! How many steps have I took in 
vain ! Thus it happened to Israel for their sin, they were sent 
back again by the. way of the Red Sea : and I am made to tread 
tliosc steps with sorrow, Avhich I might have trod with delight, 
iiad it not been for this sinful sleep. How far might I have 
^'cen on my vray by this time ! I am made to tread those steps 
iuice over, Avhich I needed not to have trod but once : yea, 
;iow also 1 am like to be benighted, for the day is almost spent : 
O that I had not slept ! (u) 

Now by this time he was come to the Arbour again, where 
for awhile he sat down and wept; but at last, (as Christian 
would have it,) he looked sorrowfully down under the settle, 
iliere he espied his Roll ; the which he with trembling and 
haste catchcd up, and put it into his bosom. But who can tell 
how joyful this man was when he had gotten his Roll again ? 
for this Roll was the assurance of his life, and acceptance at 
;hc desired haven. Therefore he laid it up in his bosom, 

' ■■ ] Thess. V. 7, C. Rev. ii. 4, 5, 
(i.) Some persons arc belter prepared to struggle through difRcultics, 

in to face datijjcrs. Alarming convictions induce them to exercise a 
orriporar}' self-denial, and to exert themselves with diligence; yet the 

"ly appearance of persecution drives them back to their forsaken 

ourses and companions. Through tmic/tc/, dw/r«i/, and timidity, they 
i'^ar tlic rage of men moie than the wrath of God ; and never consider 
liow easily the I^ord can restrain or disarm the fiercest persecutors. Even 
irue Christians arc often alarmed by the discourse of such persons; but, 
as they believe tlie word of God, they are "moved by fear" to go forward 
"t all hazards. Kay, the very terrors, which induce mere professors to 

;;ostacy, excite upright souls to renewed self-examination by the Holy 
-crijitures, that they may " rejoice in hope" amidst their perils and tri- 
bul?. lions: au>l this discovers to thera those decays in llie vigour of their 
r.ffjctlons, and consequently in the evidences of their acceptance, which 
had before esc-iped their notice. — Christian's perplexity, remorse, com- 
■j'laints, and self-reproachings, when he missed his roll, and went back to 
seek it, exactly suit the experience of humble and conscientious believers, 
when unwatchfuluess has brought their state into uncertainty : but they 
\o not at all accord to that of professors who strive against all dQitOts in- 
dir.cTiiiiinatelij, more than against any sin whatever, unless connected wiili 
.•pen scandal; who labour hard to keep up their fOT)/(rff/?fe against evi- 
dence, amidst continued negligence and allowed sins : and exclaim against 
sighs, tears, and tenderness of conscience, as legality and unbelief. — No 
doubt Bunyr.n would have excluded such characters from the company 
of his pilgrims 1 



But is benighted. The house Beautiful. 65 

{;ave thanks to God for directing his eye to the place where it 
(ay, and with joy and tears betook himself again to his journey. 
Bnt O how nimbly now did he go up the rest of the hill 1 (w) 
— Yet before he got up, the sun went down upon Christian ; 
and this made him again recall the vanity of his sleeping to his 
remembrance ; and thus he again began to condole himself: 
' O thou sinful sleep ! how for thy sake am I like to be be- 
nighted in my journey ! I must walk without the sun, darkness 
must cover the path of my feet, and I must hear the noise of 
doleful creatures, because of my sinful sleep !' Now also he 
remembered the story that Mistrust and Timorous told him of, 
hovvr they were frighted with the sight of the lions. Then said 
Christian to himself again, these beasts range in the night for 
their prey ; and if they should meet with me in the dark, how 
should I shift them ? how should I escape being by them torn 
in pieces ? (^x) Thus he went on his way. But, while he was 
thus bewailing his unhappy miscarriage, he lift up his eyes, 
and behold there was a very stately palace before him, the 
name of which was Beautiful, and it stood just by the highway 
side, (i/) 

(//■) By means of estraortliiiary diligence, with renewed application to 
the blood of Christ, the believer in time recovers his warranted confi- 
dence, and God " restores to him the joy of his salvation :" but he must, 
H3 it were, pass repeatedly over the same ground with sorrow, which, had 
it not been for his negligence, he might liave passed at ouce With com- 
fort. 

(.r) Believers may recover their evidences of acceptance, and yet suffer 
many troubles as the effects of their past unwatchfulness. The Lord 
rebukes and chastens those whom he loves : genuine comfort springs im- 
mcdialely from the vigorous exercise of holy affections in communion with 
(lod, which may be suspended even when no doubts are entertained of 
final salvation : and the true penitent is least disposed to forgive himself, 
when most satisfied that the Lord hath forgiven him. 

(i/) Hitherto Christian has been a solitary pilgrim : but we must next 
consider him as admitted to the communion of the faithful, and joining 
v/ilh them in the most solemn public ordinances. This is represented 
under the emblem of the house Beautiful, and the pilgrim's entertain- 
ment in it. — Mr. Bunyan was a protestant dissenter, an Independent in 
respect of church government and discipline ; and an Jinti-p(edo-baplisl, 
or one who deemed adult professors of repentence and faith the only pro ■ 
per subjects of baptism, and immersion the only proper mode of adminis- 
tering that rrdinance. He must, therefore, have intended to describe 
especially, the admission of the new convert as a member of a dissenting 
ckurch, (which consists of the communicants only,) upon a profession of 
faith, and with adult baptism by immersion : but as he held open com- 
iiUtoioa with Pa:do-ba2)(ists> the laet Qircumstancc is not necessariLv in- 

I 6 



^tJ The Li'jtia. The Porter Watchful. 

So 1 s;nv in my ilrcam, that he made haste and nenl fonvard, 
that if possible he might get lorlging there. Now before he 
bad gone iar, lie entered into a very narrow passage, which 
'.vas about a furlong off of the Porter's lodge ; and looking very 
narrowly before iiim as he went, J>e espied luo lions in the wav. 
Now, thought he, I see the danger that Mistrust and Timorous 
were driven buck by. (The lions were chainea, but he saw 
not tlie chains.) ^ Then he was afi-aid, and thought also him- 
clf to go back after them ; for he thought nothing but death 
vas before him. But tlie Porter at the lodge, whose name is 
Watchful, perceiving that Christian made a halt, as if he would 
go b^ck, cried unto him saying, « Is thy strength so small ?* 
Fear not the lions, for they are chained, and are placed there 
for trial of faith where it is, and for discovery of those that 
have none : keep in the midst of the path, and no h'lrt shall 
come unto thee.' [z) 

* Mark iv, 40. 
eluded, hideed he has expressed himself so candidly and cautiously, 
that his representations may suit the admission of members into tlie soci- 
ety of professed Christians, in any communion, where a sei-ious regard to 
spiritual religion is in this respect maintained. — It may perhaps be ques- 
tioned, how far, in the present state of things, this is practicable : but v.e 
ran scarcely deny it to be very desirable, that Christian societies should 
be formed according to the principles here exhibited : such would indeed 
be very beautiful, honourable to God, conducive to mutual edification, 
and examples to the world around them. Various expedients also may 
be adopt :!d for thus promoting the communion of the saints: and surely 
more might be done than is at present, perhaps any where, were all con- 
cerned to attempt it boldly, earnestly, and with united efforts. 

(s) A public profession of faith exposes a man to more opposition from 
relatives and neighbours, than a private attention to religion ; and in our 
author's days it was commonly the signal for persecution : for which rea- 
son he places the lions in the road to the house Beautiful. — Sense per- 
f^eives tl»! dangers, and the imagination, through the suggestions of Satan, 
sccedingly magnifies them : but faith alone can discern the secret re- 
traiuts which the Lord lays on t!>c minds of opposers; and even believ- 
ers are apt lo be needlessly fearful on such occasions. But the vigilant 
pastors of the flock obviate their fears, and by seasonable admonitions 
-animate them to press forward, assured that nothing shall do them any 
I eal harm, and that all shall eventually prove beneficial to them. 

We meet with the following lines in the old •:opies, which refer to tha 
pilgrim's present situation ; — 

' Difficulty is behind, fear is before. 
Though he's got on the hill, the lions roar : 
A Christian man is never long at ease ; 
When tnc fright's gone, another doth Idm aeizft 



Christian ventures past the Lions. 67 

Then 1 saw that he went on trembHng for fear of the lions ; 
but taking good heed to the directions of the Porter, he heard 
Them roar, but they did him no harm. Then he clapped his 
hands, and went on till he came and stood before the gate 
where the Porter was. Then said Christian to the Porter, 
Sir, Wliat house is this ? And, May I lodge here to-night ? 
The Porter answered, This house was built by the Lord of 
the hill, and he built it for the reUef and security of Pilgrims. 
The Porter also asked whence he was ? and whither he was 
going ? 

Chr. I am come from the City of Destruction, and am going 
to Mount Zion ; but, because the sun is now set, I desire, if I 
may, to lodge here to-night. 

Por. What is your name ? 

Chr. My name is now Christian, but my name at the first 
was Graceless : I came of the race of Japheth,* whom God 
will persuade to dwell in the tents of Shcm. 

Por. But how doth it happen that you come so late ? The 
sun is set. 

Chr. I had been here sooner, but that, Avretched man that 
I am ! I slept in the Arbour tliat stands on the hill-side. Nay, 
I had, notwithstanding that, been here much sooner, but that 
in my sleep I losi my evidence, and came without it to the 
brow of the hill ; and then feeling for it and linding it not, I 
was forced with sorrow of heart to go back to the place 
where I slept my sleep ; where I found it, and now I am 
come. («) 

Por. Well, I will call out one of the virgins of this place 
who will, if she likes your talk, bring you into the rest of the 
family, accoi-ding to the rides of the house. So Watchful, the 
Porter, rang the bell, at the sound of which came out at the 
door of the house a grave and beautiful damsel, named Discre- 
tion, and asked why she was called ? 

+ Gen. ix. 27. 

(a) The Porter's inquiries and Clirlslian's answers exhibit oar author'? 
sentiments, on the caution with which niembers should be admitted into 
the communioa of the faithful : and it very properly shows, how mini- 
sters, by private conversation, may form a judgment of a man's profession, 
whether it be intelligent and the result of experience, or notional and 
formal. Christian assigned his sinful sleeping as the cause of his arriving 
so late : when believers are oppressed with prevailing doubts ef their 
acceptance, they are backward in joining themselves to the people of 
(iod ; and this often tempts them to sinful delays, insteud of exciting them- 
to greater dilJg«n<re. 



t(8 Descretion, Ptehj, Prudence, and Charily. 

The Porter answered, This man is in a journey from the 
< 'ity of Destruction to Mouni Zion : but being weary and be- 
nighted, he asked me if he miglit lodge here to-night : so I told 
liini I would call for thee, who, after discourse had with him, 
mayest do as seemeth thee good, even according to the law of 
tlie house. 

Then she asked him whence he was ? and whither he was 
going ? and he told her. She asked him also how he got into 
the Avay ? and he told her. Then she asked him what he had 
seen and met with in the way ? and he told her. And at last 
she asked his name ? So he said. It is Christian ; and I have 
so much the more a desire to lodge hereto-night, because, by 
what I perceive, this place was built by the Lord of the hill 
for the relief and security of Pilgiims. So she smiled, but the 
water §tood in her eyes ; and after a little pause she said, I will 
call forth two or three more of the famil}'. So she ran to the 
door and called out Prudence, Piety, and Charity, Avho, after 
a little more discourse with him, had him into the family ; and 
m iny of them meeting liim at the threshold of the house, said, 
'' Come in, thou blessed of the Lord ;" this house was 'built 
hy the Lord of the hill, on purpose to entertiiin such Pilgrims 
ill.' Then he bowed his head, and followed them into tho 
house. So when he was come in and set down, tlicj' gave 
him something to drink, and consented together, that until sup- 
per was ready, some of tliem should have some particular 
discourse with Christian, for the best improvement of time ; 
and they appointed Piety, and Prudence, and Charity, to dis- 
course with him ; and thus they began. (6) 

(/') The discourse of Discretion with the Pilgrim rapresents siicli pre- 
eiuilions and inquiries into the character anJ views ol a professor, as may 
be njade use of by any body of Christians, in order to prevent the intru- 
sion of improper persons. The answers given to the several questions 
(irojiosed, constitute the proper external qualifications for admission to 
the Lord's table, when there is nothing in a man's principles and conduct 
inconsistent with them ; for the Lord alone can judge how far they ac- 
cord to the inward dispositions and affections of the heart. — By the dis- 
course of others belonging to the family with Christian, previously to his 
admission, the author probably meant, that members should be admitted 
into Christian societies with the approbation of the most prudent, pious, 
and candid part of those that constitute them ; and according to the dic- 
tates of those graces or endowments here personified. — By giving him 
' something to eat before supper,' he probably referred to those prepara- 
tory sermons and devotions, by which the administration of the Lord's 
supper was then frequently and with great propriety introduced. 



Piety discours6s with Christian. 69 

if.' Come, good Christian, since we have been so loving to 
you, to receive j'ouinto our house this night, let us, if perhaps 
we may better ourselves thereby, talk Avith you of all things 
that have happened to you in your pilgrimage, (c) 

Chr. With a very good will ; and I am glad that you are so 
(veil disposed. 

Pi. What moved you at first to betake yourself to a Pilgrim's 
life ? 

Chr. I was driven out of my native country by a dreadful 
sound that was in mine ears ; to wit, That unavoidable 
destruction did attend me if I abode in that place where I 
was. 

Pi. But how did it happen that you came out of your coun- 
try this way ? 

Chi: It was as God would have it : for when I was under 
the fears of destruction, 1 did not know whither to go ; but by- 
chance there came a man even to me (as I was trembling and 
weeping) whose name is Evangelist, and he directed me to the 
Wicket-gate, which else I should never have found, and so set 
tne into the way that hath led me directly to this house. 

Pi. But did you not come by the house of the Interpreter ? 

Chr. Yes, and did see such things there, the remembrance 
of which will stick by me as long as I live ; especially three 
things; to wit, how Christ in despite of Satan, maintains his 
work of grace in the heart ; how the man had sinned himself 
quite out of hopes of God's mercy ; and also the dream of him 
that thought in his sleep the day of judgment was come. 

Pi. Why ! Did you hear him tell his dreiun ? 

Chr. Yes, and a dreadful one in was, I thought ; it made my 
hoart ache as he was telling of it ; but yet I am glad I heard 
it. 

Pi. Was this all that you saw at the house of the Interprc- 
Un- 1 

Chr. No he took me and had me ^vhere he showed me a 
stately palace, and how the people were clad in gold that were 
in it ; and how there Ciune a venturous man, and cut his way 

(c) The further coaversalion of Piety and her companions with Chris- 
tian, was suhfcqucnt to his aJinissioa, and represent? the advantage of the 
communion of the saints, and the best metliod of conducting it. — To lead 
believers to a serious review of the way in which they have been led 
hitherto, is every way profitable, as it tends to increase humiliation, gra- 
titude, faith, and hope ; and must, therefore, proportionably conduce to 
the glory of God, and the edification of their brethren. 



70 Christian relates xvhat he had met with. 



1 



through the armed men that stood in the door to keep him out ; 
and how he was bid to come in and win eternal glory. Me- 
thought those things did ravish my heart : I would have staid 
at that good man's house a twelve-month, but that 1 knew I 
had further to go. 

Pi. And what saw you else in the way ? 

Oir. Saw ! Why, I went but a little further, and I saw One, 
as I thought in my mind, hang bleeding upon a tree : and the 
very sight of him made my burden fall off my back ; for I 
groaned under a heavy burden, but then it fell down from oft 
me. 'T was a strange thing to me, for I never saw such a thing 
before ; yea, and while I stood looking up, (for then 1 could 
not forbear looking,) three shining ones came to me : one of 
them testified that my sins were forgiven me ; another stript 
me of my rags, and gave me this broidered coat which you see ; 
and the third set the mark which you see in my forehead, and 
gave me this sealed Roll ; (and with that he plucked it out of 
his bosom.) 

Pi. But you saw more than this, did you not ? 

Chr. The things that I have tol.l you were the best : yet some 
other matters I saw ; as namely, I saw three men. Simple, 
Sloth, and Presumption, lie asleep, a little out of the way as 1 
came, with irons upon their heels ; but do you think I could 
awake them ! I also saw Formalist and Hypocrisy come tum- 
bling over the wall, to go, as they pretended, to Zion ; but 
they were quickly lost ; even as 1 myself did tell them, but 
they would not believe. But, above all, I found it hard work 
to get up this hill, and as hard to come by the lions' mouth : 
and truly, if it had not been for the good man, the Porter, that 
stands at the gate, 1 do not know but that, after all, 1 might 
have gone back again ; but now, I thank God, I am here ; and 
1 thank you for receiving of me. 

Then Pnidence thought good to ask him a few questions, 
and desired his answer to them. 

Pr. Do you not think sometimes of the country from 
whence you came ? 

Chr. Yes, but with much shame and detestation : truly "If 
I had been mindful of that country from whence I came out, I 
might have had opportunity to have returned, but now I desire 
a better countr}^ that is an heavenly."* 

Pr. Do you not yet bear away with you some of the things 
that then you were conversant withal ? 

* Heb. xi. 16. 



Charity asks Christian of his Wife and Children. 71 

C7i?-. Yes, but greatly against my will ; especially my inward 
and carnal cogitations, with which all ray countrymen, as well 
as myself, were delighted : but now all those things are my 
Srief ; and might I but choose mine own things, I would choose 
never to think of those things more ; but when I would be do- 
ing of that which is best, that which is worst is with me. 

Pr. Do you not lind sometimes as if those things were van- 
fjuislied, which at other times are your perplexity ? 

Chr. Yes, but that is but seldom ; but they are to me golden 
hours in which such things happen to me. 

Pr. Can you remember by what means you find your anoy- 
ances at times as if they were vanquished ? 

Clir. Yes : when I think what 1 saw at the cross, that will 
<lo it ; and when 1 look upon my broidered coat, that will do 
it : also when 1 look into the Roll that I carry in my bosom, 
that will do it ; and when my thoughts wax warm about whith- 
er I am going, that will do it. 

Pr. And what is it that makes you so desirous to go to 
Mount Zion ? 

Chr. Why there I hope to see him alive that did hang dead 
on the cross ; and there I hope to be rid of all those things 
that to this day are in me an annoyance to me : there they say 
there is no death ;* and there I shall dwell with such compa- 
ny as I like best. For, to tell you the truth, I love him be- 
cause I was by him eased of my burden ; and I am weary of 
my inward sickness. I would fain be where 1 shall die no 
more, and with the company that shall continually cry, *' Holy, 
holy, holy." (J) ' 

Then said Charity to Christian, Have you a family ? are 
you a married man ? 

Chr. I have a wife and four small children. 

* Isa. XXV. 8. Rev. xxi. 4. 

(d) i\Icn may learn any doctrine by human teaching, and relate by 
rote any experience ; nay, general convictions, transient affections, and 
iliitiuct notions may impose upon the man himself, and he may mistake 
them for true conversion. The best method of avoiding this dangerous 
rock consists in daily self-examination, and constant prayer to be pre- 
served from it: an'l, as far as we are concerned to form a judgment of 
others, in order to perform our several duties towards them, prudence is 
especially required, and will suggest such questions as are here proposed. 
The true Christian's inmost feelings will best explain the answers, which 
no exposition can elucidate to those who are unacquainted with the conflict 
to which they refer. — The golden hours, (fleeting and precious,) are earn* 
ests of the everlasting holy felicity of heaven. 



r2 Their Discourse during Supper. 



■ Char. And why did you not bring them along with you ? 

Then Christian wept, and said, Oh ! how willingly would I 
Jiave done it ! but they were all of them utterly averse to luy 
going on pilgrimage. 

Char. But you should have talked to them, and have endea 
voured to have shown them the danger of being left behind. 

Chr. So I did ; and told them also what God had showed to 
me of the destruction of our City ; but I seemed to them as one 
that mocked, and they believed me not.* 

Char. And did you pray to God that he would bless youi 
counsel to them ? 

Chr. Yes, and that with much aflfection ; for you must think 
that my wife and poor children were very dear unto me. 

Char. But did you tell them of your own sorrow, and feat 
of destruction ? for I suppose that destruction was visible 
enough to you. 

Chr. Yes, over, and over, and over. They might also sec 
my fears in my countenance, in my tears, and also in my trem- 
bling under the apprehension of the judgments that did hang 
Over our heads ; but all was not sufficient to prevail with them 
to come with me. 

Char. But what could they say for themselves why they 
came not 1 

CJir. Why, my wife was afraid of losing this world ; and my 
cbildren were given to the foolish delights of youth : so, what 
by one thing and what by another, they left me to wander in 
this manner alone. 

Char. But did you not with your vain life damp all that you 
by words used by way of persuasion to bring them away with 
you? 

Chr. Indeed I cannot commend my life, for I am conscious 
to myself of many failings therein : I know also, that a man by 
his conversation may soon overthrow, what by argument or 
persuasion he doth labour to fasten upon others for their 
good. Yet this 1 can say, I was very wary of giving them oc- 
casion, by any unseemly action, to make them avers to going 
on pilgrimage. Yea, for this very thing they would tell me I 
was too precise ; and that I denied myself of things, (for their 
sakes) in which they saw no evil. Nay, I think I may say 
that if what they saw in me did hii>d^'' t^-^"^ '* was my great 

* Gen. xix. 14. 



^ 



The Discourse during Supper. 73 

tenderness in sinning against God, or of doing any wrong to my 
neighbour. 

Char. Indeed " Cain hated his brother, because his own 
works were evil, and his brother's righteous ;"* " and if thy 
^vife and children have been offended with thee for this, they 
thereby show themselves to be implacable to good ; and thou 
hast deHvered thy soul from their blood. t"(^) 

Now I saw in my dream, that thus they sat talking together 
until supper was ready. So when they had made ready, they 
sat down to meat. Now the table was furnished with fat 
things, and with wine that was well refined ; and all their talk 
at the table was about the Lord of the hill ; as, namely, about 
Avhat He had done, and wherefore He did what he did, and 
why He had builded that House ; and by what they said, I 
perceived that He had been a great warrior, and had fought 
with and slain him that had the power of death * but not with- 
out great danger to himself ; which made me love him the 
more. 

For, as they said, aod as I believe, said Christian, he did it 
with the loss of much blood. But that which put glory of 
grace into all he did, was, that he did it of pure love to his 
country. And besides, there were some of them of the house- 
hold that said, they had seen and spoke with him since he did 
die on the Cross ; and they have attested, that they had it 
from his own lips, that he is such a lover of poor Pilgrim? that 
the like is not to be found fi-om the east to the west. 

They, moreover, gave an instance of what they affirmed, 
and that was, he had stript himself of his glory that he might 
do this for the poor ; and that they heard him say and affirm, 
' That he would not dwell in the mountain of Zion alone.' 
They said, moreover, that he had made many Pilgrims Prin- 

* 1 John iii. 12. t Ezek. iii. 19. % Heb. ii. 14, 15. 
(c) When we know the value of our own souls, we shall become 
greatly solicitous for the souls of others. It is therefore a very suspicious 
circumstance, when a man professing godliness shows no earnestness in 
persuading those he loves best, to seek salvation : and it is absurd in the 
extreme to excuse this negligence by arguments taken from God's secret 
purposes, when these have no influence on the conduct of the very same 
persons in their temporal concerns ! — Charity's discourse with Christian 
shows the author's sentiments of the duties of believers in this most im- 
portant concern ; and of the real reasons vrhy carnal men reject the gos- 
pel. 

51 7 



74 The Study and the Records. 

ces, though by nature they were beggars born, and their origi- 
nal had been the dunghin.*(/) 

Thus they discoursed together till late al night ; and after 
they had committed themselves to their Lord for protection, 
they betook themselves to rest. The pilgrim they laid in 
a large upper chamber, whose window opened towards the 
sun-rising : the name of the chamber was Peace, where he 
slept till break of day, and then he awoke and sang — 

'Where am I now ! Is this the love and care 
Of Jesu9, for the men that Pilgrims are, 
Tims to provide ! That I should be forgiven. 
And dwell already the next door to heaven '.'(g) 

So in the morning they all got up ; and, after some more 
discourse, they told him that he should not depart till they 
had showed him the Rarities of that place. And first they had 
him into the Study, where they showed him records of the 
greatest antiquity ; in which, as I remember my dream, they 
showed him, first the pedigree of the Lord of the hill, thathe was 
the Son of the Ancient of Days, and came by an eternal gene- 
ration. Here also was more fully recorded the acts that he 
bad done, and the names of many hundreds that he had taken 

* 1 Sam. ii. 8. Psa. cxiii. 7. 

(/) The administration of the Lord's supper is here emblematically 
described. In it the Person, humiliation, sufferings, and death of Christ, 
with the motive and event ofi.them, ^re kept in "perpetual rememtyance. 
9y seriously contemplating on these interesting subjects, with the em- 
blems of his body wounded and his blood shed before our eyes ; and by 
professing our cordial acceptance of his salvation, and surrender of our- 
selves to his service ; we find every holy affection revived and ioAngorat- 
ed, and our souls humbled and softened in deep repentance, inspired with 
calm confidence, animated to thankful, zealous, self-denying obedience, 
and enlarged tender affection for our fellow Christians, with compassion- 
ate forgiving love of our most inveterate enemies. The believer will rea- 
dily apply the allegorical representation of the Lord of the hill,'* to the 
love of Christ for lost sinners, Avhich no words can adequately describe, 
for " it passeth knowledge." 

(g) That peace of conscience and serenity of mind, which follow a 
humble upright profession of faith in Christ, and communion with him 
and his people, is not the effect of a mere outward observance ; but of 
that inward disposition of heart which is thus cultivated, and of the 
Lord's blessing on his own appointments. This is here represented by 
the chamber Peace : it raises the soul above the care and bustle of tlus 
vain world, and springs from the healing beams of the Snn ef Rightepns- 
oes9. 

♦ laa. %xv. 6, 7, 



The Armoury. 75 

mto his service ; and how he had placed them in such habita* 
tions, that could neither by length of days, nor decays of na- 
ture, be dissolved. 

Then they read to him some of the worthy acts that some of 
liis servants had done : as how thc)'^ had " subdued kingdoms, 
wrought righteousness, obtained promises, stopped the mouths 
of lions, quenched the violence of fire, escaped the edge of 
the sword, out of weakness %vere made strong, waxed valiant in 
fight, and turned to flight the armies of the aliens."* 

Then they read again in another part of the records of the 
house, where it was showed how willing their Lord was to re- 
ceive into his favour any, even any, though they in time past 
had offered great ailronts to his person and proceedings. Here 
also were several other histories of many other famous things, 
of all which Christian had a view : as of things both ancient 
and modern ; together with prophecies and predictions of 
things that have their certain accomplishment, both to the 
dread and amazement of enemies, and the comfort and solace 
of Pilgrims, (/i) 

The next day they took him and had him into the Ar- 
moury, where they showed him all manner of furniture which 
their Loi'd had provided for Pilgrims, as sword, shield, helmet, 
breast-plate, all-prayer, and shoes that would not wear out. 
And there was here enough cf this to harness out as many 
men, for the service of their Lord, as there be stars in the 
heaven for multitude. 

They also showed him some of the engines, with which 
some of liis servants had done wonderful things. They show- 
ed him Moses' rod ; the hammer and nail with which Jael 
slew Sisera ; the pictures, trumpets, and lamps too, with 
which Gideon put to flight the armies of Midian. Then they 
shoAved him the ox's goad, wherevvith Shamagar slew six hun- 
dred men. They showed him also the jaw bone with which 
Samson did such mighty feats : tliey showed him moreover 
the sling and stone with vvhich David slewGoliah of Oath ; and 
the sword also with which their Lord will kill the Man of Sin, in 
the day that he shall rise up to the prey. They showed him 

* Ileb. xi. 33, 34. t Eph. \i. 10—18. I Tbess. v. 6. 

(/*) Christian communion, properly conducted, tends to enlarge the 
lieliever-s acquaintance with the Holj' Scriptures : and this conduces to 
increase faith, hope, love, patience and fortitude ; to animate the soul in 
emulating the illustrious esamples there exhibited; and to furnisb in- 
struction for every good work. 



'76 A View of the Delectable Mountains. 

besides many excellent things, with which Christian was much 
delighted. — This done, they went to their rest again, (i) 

Then I saw in my dream that on the morrow he got up to 
go forwards, but they desired him to stay till the next day 
also ; and then, said they, we will, if the day be clear, show 
you the Delectable Mountains ; which, they said, would yet 
further add to his comfort, because they were nearer the de- 
sired haven than the place where at present he was ; so he 
consented and staid. When the morning was up they had him 
to the top of the house, and bid him look south : so he did ; 
and behold, at a great distance,* he saw a most pleasant 
mountainous country, beautified with woods, vineyards, fruits 
of all sorts, flowers also, with springs and fountains, very de- 
lectable to behold. Then he asked the name of the country. 
They said, It was Immanuel's Land ; and it is as common, said 
they, as this hill is, to and for all the Pilgrims. And when 
thou comest there, from thence, said they, thou may est see to 
the gate of the Celestial City, as the shepherds that live there 
will make appear, (k) 

Now he bethought himself of setting forward, and they were 
willing he should. But first, said they, let us go again into the 
Armoury. So they did ; and when he came there they har- 
nessed him from head to foot with what was of proof, lest per- 
haps he should meet with assaults in the way. He being 

* Isa. xxxiii. 16, 17. 

(t) The provision made in Christ and his fulness, for maintaining and 
increasing, in the hearts of his people, these holy affections, hj the vigor- 
CuS exercise of which victory is obtained over all enemies, is here cepre- 
sentcd by the Armoury.* This suffices for all who seek to be supplied 
from it, how many soever they be. We ought, therefore, " to take to 
ourselves the whole armour of God," and " put it on," by diligently using 
all thte means of grace : and we may assist others, by our exhortations, 
counsels, example, and prayers, to do the same. — The following allusions 
to the scriptural history, which have a peculiar propriety in an allegory, 
intimate that the means of grace are made effectual by the power of God, 
which we should depend on, in implicit obedience to his appointments. 

(^•) The Delectable Mountains, as seen at a distance, represent those 
distinct views of the privileges and consolations attainable in this life, with 
which believers are sometimes favoured, when attending on divine ordi- 
nances, or diligently making a subsequent improvement of them. The 
hopes thus inspired prepare them for pressing forward through dangers 
and hardships. This is the pre-eminent advantage of Christian commu- 
nion, and can only be enjoyed at some special seasons, when the Sun of 
Righteousness shines upon the soul. 

» Kph. vi. 10—18. 1 Thesj. v. G, 



Christian armed goes on his may. 7' 

therefore thus accoutred walked out with his friends to the 
gate, and there he asked the Porter, if he saw any Pilgrimf 
pass by ? Then the Porter answered, Yes. (J) 

Car, Pray, did you know him ? 

Far. 1 asked hi's name, and he tokl me it was Faithful. 

O, said Christian, I know him : he is my townsman, my 
near ncighhour, he comes from tlie place where I was born : 
how far do you think he may be before ? 

For. He is got by this time below the hill. 

Well, said Christian, good Porter, the Lord be with thee. 
and add to all thy blessings much increase, for the kindness that 
thou hast showed to me. 

Then he began to go forward ; but Discretion, Piety, Charity, 
and Prudence, would accompany him down to the foot of the 
hill. So they went on together, reiterating their former dis- 
courses, till they came to go down the hill. Then said Chris- 
tian, as it was diJjicuU coming up, so, as far as I can see, it is 
dangerous going down. Yes, said Prudence, so it is ; for it is a 
hardmattcrfor a man togodowninto the Valley of Humiliation, 
as thou art now, and to catch no slip by the way ; therefore 
said they, are we come out to accompany thee down the hill. 
So he began to go down, but very warily, yet he caught a 
slip or two. 

Then I saw in my dream, that these good companions, when 
Christian was gorfe down to the bottom of the hill, gave him a 
loaf of bread, a bottle of wine, and a cluster of raisins ; and 
then he went on his way. (^n) 

(/) The ordinances of public or social worship are only tlie means of 
being religious, not the essence of religion itself. Having renewed our 
strength by waiting on the LorJ, we must go forward, by attending with 
greater diligence to the duties of our several stations ; preparing to re- 
sist temptations, which often assault lis after special seasons of divine con- 
solation. Ministers therefore, and experienced believers, should warn 
converts to oxi'cct trials and conflicts, and recommend to them such com 
panions as may be a comfort and iielp in their pilgrimage. 

(m) The humiliation requisite for receiving Christ, obtaining peace» 
and miking a good confession of faith, is general and indistinct, compared. 
« with that which may be acquired by subsequent study, observation, and 
experience, especially amidst trials and conflicts : and the Lord common- 
ly dispenses comfort and humiliating dispensations alternately, that the 
believer may neither be elated nor depressed above measure.* — The val- 
ley of humiliation, therefore, is judiciously placed beyond the house 
Beautiful. Some explain it to signify a Christian's outward circunutann 
ces, when reduced to poverty, or subjected to great temporal losses \)f 

* 2 Cor. xii. 1—5. 

»7» 



78 The Fall ey of Humiliation. 

But nou-, in this Valley of Hnmiliution, poor Christian wag 
hfircl put to it ; fbr he had gone but a little way, before he es- 
pied a foul Fiend coming over the field to meet him : his 
name is Apollyon. Then did Christian begin to be afraid, and 
to cast in his mind whether to go back or to stand his ground. 
But he considered again, that he had no armour for his back, 
and therefore thought that to turn the back to him might give 
him greater advantage, with ease to pierce him with his darts 
therefore he resolved to venture, and stand his ground : for 
thought he, had I no more in mine eye than the saving of my 
life, it would be the best way to stand, (n) 

professing the gospel ; and perhaps the author had this idea in his mind ; 
yet these could only be viewed as means of producing inward humilia- 
tion. — In going down into the valley, the believer will greatly need the 
assistance of discretion, piety, charity, and prudence, and the recollection 
of the instructions and counsels of such Christians as are eminent for these 
endowments : for humiliating dispensations and experiences excite the 
latent evils of the heart, and often cause men to speak and act unadvis- 
edly ; so that, notwithstanding every precaution, the review will com- 
monly discover many things which excite the remorse and sorrow of deep 
repentance. 

(n) Under discouraging circumstances the believer may be tempted 
to murmur, despouJ, or seek relief from the world. Finding his too san- 
guine expectations not answered ; that he grows worse rather than bet- 
ter in his opinion of himself ; that his comforts are transitory ; and that 
much reproach, contempt, and loss are incurred by his profession of reli- 
gion, discontent will often rise up in his heart, and weakness of faith will 
expose him to sharp conflicts. — Mr. Bunyan, having experienced, in an 
uncommon degree, the most dreadful temptations, was probably led by 
that circumstance to speak on this subject, in language not very intelli- 
gible to those who have been exempted from such painful exercises. — 
The nature of his work required that they should be described under 
outward emblems ; but the inward suggestions of evil spirits are espe- 
cially intended. These seem to have peculiar access to the imagination, 
and are able to paint before that illusive faculty the most alluring or ter- 
rifying representations, as if they were realities. — Apollyon signifies //jc 
destroyer ;* and iu carrying on the work of destruction, fallen angels 
endeavour, by various devices, to deter men from prayer, and to render 
them afraid of those things without which the life of faith cannot be 
maintained ; in order that, after convictions, they may be led to give up 
religion, as the only method of recovering their composure. Many, " hav- 
ing no root in themsalves," thus gradually fall away ; and others are 
greatly retarded : but the well instructed believer sees no safety except 
in facing his enemy. If it appear dangerous to persevere, to desist is ine- 
vitable ruin, (for Christian ' had no armour for his back.') So that fear 
itself will in that case induce a man to stand his ground ; and the more 
vesolutely he resists temptation, the sooner will he r^ain his tranquillity ; 

*Kev. ix. 11. 



Apollyon accosts Christian, 79 

So ho went on, and ApoUyon met him. Now the monster 
was hideous to behold : he was clothed with scales like a fish, 
fand they are his pride ;) he had wings like a dragon, feet like 
a bear, and out of his belly came fire and-^moke, and his mouth 
was as the mouth of a lion. When he was come up to Chri^- 
lian, he beheld him with a disdainful countenance, and thus 
began to question with him. (o) 

Apnl. Whence come you ? and whither are you bound ? 

Chr. I am come from the city of Destruction, which is the 
place of all evil, and am going to the city of Zion. 

Apol. By this I perceive thou art one of my subjects ; for 
all that country is mine, and 1 am the prince and god of it. 
How is it then that thou hast run away from thy king ? Were 
it not that I hope thou mayest do me more service, I would 
strike thee now at one blow to the ground. 

(Jhr. I was born indeed in your dominions, but your service 
was hard, and your wages such as a man could not live on ; 
" for the wages of sin 's death ;"* therefore when 1 was come 
to years, I did as other considerate persons do, look out if per- 
haps I might mend myself. 

Apol. There is no prince that will thus lightly lose his sub- 
jects, neither will I as yet lose thee ; but since thou complain- 
cst of thy service and wages, be content to go back ; what our 
coimtry wUl afford, I do here promise to give thee. 

Chr. But 1 have let myself to another, even ti the King of 
Princes ; and how can I with ftilrness go back with thee ? 

Apol. Thou hast done in this according to the proverb, 
Change a bad for a zvorse : but it is ordinary for those that 
have professed themselves his servants, after a while to give 

*Rom. vi. 23. 
for, when the suggestions of Satan excite us f o pray more fervently, and 
to be more diligent in every duty, that enemy will soon " flee from us." 
Perhaps some may remember a time when they were harassed to that 
degree as almost' to despair of relief; who have since been so entirely 
delivered, that, were it not for the recollection of their own past experi- 
ence, they would be ready to ascribe these distresses to disease or enthu- 
siasm, notwithstanding all that the scripture contains on the subject. 

(o) The description of ApoUyon implies, that the combat afterward 
recorded, particularly represented the terrors by which evil spirits at- 
tempt to drive professors out of their path. Other temptations, though 
often more dangerous are not so distressing : " For Satan can transform 
liiraself into an angel of light ;" and indeed he is a very Proteus, who can 
assume any form that best suits his purpose. 



30 And reasons with him. 

him the slip, and return again to me. Do thou so too, and all 
shall be well. 

Oir. I have given him my faith, and sworn my allegiance to 
hl'm : how then can I go back from this and not be hanged as a 
traitor ? 

^Ipol. Thou didst the same to me, and yet I am willing to 
p iss by all, if now thou wilt yet turn again and go back. 

Chr. What I promised thee was in my nonage ; and besides, 
I count that the prince under whose banner now I stand, is 
able to absolve me ; yea, and to pardon also what I did as to 
my compliance with thee : and, besides, O thou destroying 
ApoUyon, to speak truth, I like his service, his wages, his ser- 
vants, his government, his company, and country, better than 
thine ; and therefore leave off to persuade me farther ; I am 
his servant, and I will follow him. 

Apol. Consider again, when thou art in cool blood, what thou 
art like to meet with in the way that thou goest. Thou know- 
est that for the most part his servants come to an ill end, be- 
cause they are transgressors against me and my ways. How 
many of them have been put to shameful deaths ? And besides, 
thou countest his service better than mine, whereas he never 
came yet from the place where he is, to deliver any that serv- 
ed him, out of my hands : but, as for me, how many times, as 
all the world very well knows, have I delivered, either by 
power or fraud, those that have faithfully served me, from 
him and his, though taken by them : and so I will deliver thee. 

Chr. His forbearing at present to deliver them is on purpose 
to try their love, whether they will cleave to him to the end : 
and, as for the ill end thou sayest they come to, that is most 
glorious in their account : for, for present deliverance, they 
do not much expect it ; for they stay for their glory, and then 
they shall have it, when their Prince comes in his, and the glory 
of the angels, (p) 

(p) As all have been overcome by the temptations of the devil ; »nd 
" of whom a man is overcome, of the same is he brought into bondage ;" 
so, by usurpation, he has become the god and prince of this world, and 
we have all been his slaves. But believers, having been redeemed by 
the blood of Christ, " are made free from sin and become the servants of 
God :" and the abiding conviction, that all the subjects of sin and Satan 
must perish, concurs with their experience that it is a hant bondage, in 
fortifying them against every temptation to return. Sensible of their 
obligations to God as their Creator and Goveruor, they have deeply re- 
pented of past rebellions ; and, having obtained mercy, feel themselves 
bound by gratitude, and tha most soleam enjagenrents, to cleave to him 



Apollyon violently assaults Christian. 81 

^^pol. Thou hast already been unfaithful in thy service to 
lum : and how dost thou think to receive wages of him ? 

Chr. Wherein, O Apollyon, have I been unfaithful to him ? 

.flpol. Thou didst faint at first setting out, when thou wast 
ulmost choked in the gulf of despond ; thou didst attempt wrong 
ways to be rid of thy burden, whereas thou shouldest have 
stayed till thy Prince had taken it off: thou didst sinfully 
slcej), and lose thy choice thing : thou wast also almost per- 
suaded to go back at the sight of the lions : and when thou 
t tlkest of thy journey, and of what thou hast heard and seen, 
(hou art inwardly desirous of vainglory in all that thou sayest 
or doest. 

Chr. All this is true, and much more which thou hast leA 
out : but the Prince, whom I serve and honour, is merciful 
and ready to forgive. But besides, these infirmities possessed 
me in thy country : fci- there I sucked them in, and I have 
groaned under i'ucm, being sorry for them, and have obtained 
pardon of my Prince, (^q) 

Then Apollyon broke out mto a grievous rage, saying, I am 
an enemy to this Prince ; I hate his person, his laws, and peo- 
ple. I am come out on purpose to withstand thee. 

and his service. Their difficulties and discouragements cannot induce 
Ihem to believe that they ' have changed a bad for a worse ;' nor will 
they be influenced by the numbers who apostatize, from love to the world 
and dread of the cross ; for they are " rooted and grounded in Love," and 
not merely moved by fears and hopes. They are sure that the Lord ij 
able to deliver them from their enemies : and, should the wicked be per- 
mitted to prosper in their malicious devices against them, they know 
enough of his plan, to rely on his wisdom, truth, and love, in the itiidst 
of sufferings. Thus they have answers ready for every suggestion ; even 
siicli answers as Christian had been furnished with at the house of the 
Interpreter. 

(7) If the suggestions before described be rejected, Satan will perhaps 
assault the believer, b}' representing to his mind, with every possible ag- 
gravation, the several instances of his misconduct since he professed the 
gospel ; in order to heighten his apprehensions of being found at last a 
hypocrite : for when the soul is discouraged and gloomy, he will be as 
assiduous in representing every false step to be a horrid crime inconsistent 
with t!ie hope of salvation, as he is at other times in persuading men, 
that the most flagrant violations of the divine law are mere trifles. — In 
repelling such suggestions, the well instructed believer will neither deny 
the charge, nor extenuate his guilt ; but he will flee for refuge to the 
free grace of the gospel, and take comfort from the consciousness that he 
now liates and groans under the remains of those ovils, which once he 
wholly lived in without remorse ; thence inferring, that " his jins, though 
many, are forgiven." 



82 Christian over coma Jipollyon. 

Chr. Apollyon, beware what you do ; for I am in the Kiag's 
highway, the way of holiness ; therefore take heed to your- 
self. 

Thea Apollyon straddled quite over the whole breadth of 
the way, and said, I am void of fear in this matter ; prepare 
thyself to die ; for I swear by my infernal den that thou shalt 
go no further : here will I spill thy soul. 

And with that he threw a flaming dart at his breast ; but 
Christian had a shield in liis hand, with which he caught it, and 
fo prevented the danger of that. 

Tlien did Christian draw ; for he saw it was time to bestir 
liirn ; and Apollyon as fast made at him, throwing darts as thick 
:is hail ; by the which, notwithstanding all that Christian could 
do to avoid it, Apollyon wounded him in his head, his hand, 
and foot. This made Christian give a little back : Apollyon 
therefore followed his work amain, and Christian again took 
courage, and resisted as manfully as he could. This sore com- 
bat lasted for above half a day, even till Christian was almost 
quite spent ; for you must know, that Christian, by reason of 
his wounds, must needs grow weaker and weaker. 

Then Apoll3'^on, espying his opportunity, began to gather up 
close to Christian, and, wrestling with him, gave him a dread- 
f'd fall ; and with that Christian's sword flew out of his hand. 
Then said Apollyon, I am sure of thee now : and with that he 
had almost pressed him to death ; so that Christian began to de- 
spair of life. But, as God would have it, while Apollyon was 
fetching his last blow, thereby to make a full end of this good 
man, Christian nimbly reached out his hand for his sword, and 
caught it, saying, " Rejoice not against me, O mine enemy ! 
when I fall, I shall arise ;"* and with that gave him a 
deadly thrust, which made him give back as one tliat had re- 
cpived his mortal wound. Christian perceiving that, made at 
him again, saying, " Nay, in all these things we ai"e more than 
conquerors through him that loved us ;"t and with that Apol- 
lyon spread forth his dragon's wings, and sped hira a^vay, that 
Christian saw him no more. 

In tliis combat no man can imagine, unless he had seen and 
heard, as I did, whit yellingand hideous roaring Apollyon made 
all the time of the light ; he spake like a dragon : and on the 
oihcr side, what sighs and groans bui-st from Christian's heart. 
I never saw him all the while give so much as one pleasant 

* Mic. vii, 8. t Rom, viii. 37—39. Jam. iv. 7. 



m:' 





iM :li tipi zsr"?* p woe. \i:k :< .•<. 

CJiiMsliaiis' tMu<iiiiilei- \»iUi ,An<)ll\-t)ii . 



Christian returns Tlianks 83 

look, till he perceived he had wounded Apollyon with his two- 
edged sword ; then indeed did he smile and look upward ! but 
it was the dreadfuUest sight that ever 1 saw. (r) 

(r) The preceding part of Christian's contest with Apollyon is instruc- 
tive to every experienced believer ; but this is far more dillicult : yet if 
■we duly reflect upon the Lord's permission to Satan, in resi>ect of Job, 
with the efforts and effects that followed, and compare it with the tempt- 
er's desire of sifting Peter and the Apoetles as wheat ; we shall not be 
greatly at a loss about the author's meaning. This enemy is sometimes 
gratified by an arrangement of outward dispensations exactly sxiited to 
favour his assaults : so that the believer's path seems wholly obstructed. 
The Lord himself appears to have forsaken him, or even to fight against 
))im ; and his appointments are thought contrary to his promises ! This 
gives Satan an opportunity of suggesting hard thoughts of God and his 
ways, doubts about the truth of the Scriptures, and desponding fears of a 
fatal event. Many such " fiery darts'' may be repelled or quenched by 
the shield of faith : but there are seasons (as some of us well know,) 
when they are poured in so incessantly, and receive such plausibility 
from facts ; and when they so interrupt a man while praying, reading, or 
meditating, that he is tempted to intermit religious duties, that he may 
avoid these most distressing attendants on them. The ovils of the heart, 
which seemed before subdued, are so excited by means of the imagination, 
that they apparently prevail more than ever, rendering every service an 
abomination, as well as a burden ; so that the harassed soul, alarmed, 
baffled, defiled, self-detested, and thinking that God and his servants unite 
in abhorring him, is ready to give up all hope, to doubt all his former 
principles, to seek refuge in some heretical or antinomian system, or to 
attempt the dissipating of his melancholy gloom, by joining again in the 
vanities of the world. Thus the enemy 'wounds him in his understand- 
ing, faith, and conversation,' (according to the author's marginal inter- 
pretation of his meaning :) yet he cannot in this way find relief; but is 
inwardly cnnstrained, with renewed efforts, to return to the conflict. — 
When such temptations, however, are long continued, resistance will 
gradually become more feeble : the distressed believer will be ready to 
give up every thing ; and, when the enemy plies him closely with infidel 
suggestions, to which his circumstances give a specious occasion, he may 
be thrown down, and " his sword fly out of his hand :" so that for a time 
he may be unaVtle to give any credit to the truth of the Scriptures, by 
which alone he was before enabled to repel the tempter. This is a 
dreadful case : and could true faith thus finally fail, even real Christians 
must perish : Satan hath succeeded against many professors, with half 
these advantages ; and he may be supposed at least to boast that he is 
sure of such as are thus cast down. -But the Advocate above "prays" for his 
disciples, " that their faith should not fail r'"'' so that, though Peter fell 
with Judas, he was not left to perish with him. The Christian, there- 
fore, 'almost pressed to death,' anil ready 'to despair of life,' will, by the 
special grace of God, be helped again to seize his sword, and to use it 
with more effect than ever. The Holy Spirit will bring to his mind, with 
the most convincing energy, the evidences of tho divine inspiration of the 
* Luke xxii. 31, 32. 



84 To his gracious Deliverer. 

So when the battle was over. Christian said, I will here 
give thanks to liim that hath delivered me out of the mouth of 
the lion, to him that did help me against Apollyon. And so 
he did ; saying, 



' Great Beelzebub, the captain of this fiend, 
Design'd my ruin ; therefore to this end 
He sent him harness'd out ; and he with rage 
That hellish was, did fiercely me engage. 
But blessed Michael helped me, and I 
By dint of sword did (juickly make him fly : 
Therefore to him let me give lasting praise, 
And thank and bless his holy name always." 



1 



Then there came to him a hand with some of the leaves of 
the Tree of Life, the which Christian took, and applied to the 
wounds that he had received in the battle, and was healed im- 

Scripture, and enable him to rely on the promises : and thus at length 
the enemy will be put to flight, by testimonies of holy writ pertinently 
adduced, and more clearly understood than before. — Experience will 
teach some readers to understand theic things, and they will know how 
to compassionate and make allowances for the mistakes of the tempted : 
and others, who have been graciously exempted from perhaps the deep- 
est anguish known on earth, (though commonly not of long duration,) 
should learn from the testimony of their brethren, to allow the reality of 
these distresses, and sympathize with the sufferers ; and not (like Job's 
friends) to join with Satan in aggravating their sorrows. — We may allow, 
that constitutional, partial disease, and errors in judgment, expose some 
men more than others to such assaults : yet these are only occasions, and 
evil spirits are assuredly the agents in thus harassing serious persons. 
It is indeed of the greatest importance to be well established in the faith : 
they, who in ordinary oases are satisfied with general convictions and 
comfortable feelings, without being able to give a reason for their hope, 
may be driven to the most tremendous extremities, should God permit 
them to be thus assaulted : for they have no fixed principles to which 
they may resort in such an emergency ; and perhaps some degree of mis- 
take always gives Satan his principal advantage on these occasions. Yet 
men of the most sober mind and sound judgment, when in a better state 
of bodily health than usual, and in all other respects most rational, have 
experienced such distressing temptations of this kind, as they could scarce- 
ly have believed on the report ol others ; and when delivered, they can- 
not look back on the past without the greatest consternation. 

Besides the verses, by which Christian gave thanks to his great Deli- 
verer, we meet in the old copies with these lines. 

' A more unequal match can hardly be, 

Christian must fight an angel ; but, you see, 

The valiant man, by handling sword and shield, 

Doth make him, though a dragon, quit the field. ^ 




I' I I.e. li I M ' .^ I' i< (><■• ix h\< .s^ 
(■|iri.<Uan in iho\'allt'% dTiVk" 5hiuJo\\' oT Ooaih 



;.'..-.w-.'.V/./,- .<•.%■.'«. 



The Valley of the Slutdow of DeaHi. 85 

mediately. He also sat clown in that place to eat bread, and to 
drink of that bottle that was given him a little before : so being 
refreshed, he addressed himself to his journey with his sword 
drawn in his hand ; for he said, I know not but some other 
enemy may be at hand. But he met with no other affront from 
ApoUyon quite through this valley, (s) 

Now at the end of this Valley was another, called the Valley 
of the Shadow of Death, and Christian must needs go through 
it, because the way to the Celestial City lay through the midst 
of it. Now this Valley is a very solitary place. The prophet 
Jeremiah thus describes it : "A wilderness, a land of deserts 
and of pits ; a land of drought, and of the shadow of death ; a 
land that no man" (but a Christian) '* passeth through, and 
where no man dwelt."* 

Now here Christian was worse put to it than in his fight with 
Apollyon ; as by the sequel you shall see. (f) 

* Jer, ii. C. 

(i) When the believer has obtained the victory over temptation, the 
Lord will graciously heal all hi; wounds ; pardoning his sins, and renew- 
ing his strength and comfort ; so thai the most distressing experiences are 
often succeeded by the sweetest confidence and serenity of mind, and the 
greatest alacrity in the ways of God. — ' The leaves of the Tree of life,** 
represent the present benefits of the redemption of Christ : ' the hand' 
may be the emblem of the instruments he employs in restoring to his dis- 
couraged servants " the joy oflxis salvation." The believer thus heal- 
ed, and refreshed by meditation on the death of Christ, and other reli- 
gious exercises, rests not in one victory, but prepares for new conflicts : 
yet the enemy, once decidedly put to flight, seldom repeats the same as- 
saults, at least for some time ; because he v/ill generally find the victor 
upon his guard on that side, though liable to be surprised in some other 
way. 

(/) The Valjey of the Shadow of Death seems intended to represent a 
variation of inward discouragement, distress, conflict and alarm, which 
arises from prevailing darkness of mind, and want of lively spiritual af- 
fections ; by which a man is rendered reluctant to religious duties, and 
heartless in performing them ; and this makes way for manifold fears, 
dangers, and temptations. The words, quoted from Jeremiah, describe 
the waste howling wildernes.'-, through which Israel journeyed to Canaan ; 
which typified the believer's pilgrimage through this world to heaven. 
The author therefore meant in general, that such dreary seasons may 
bp expected ; and that few believers wholly escape them : but not that 
all experience thcae various trials in the same order or degree as Chris- 
tian did. — •\\'hile men rest in forms and notions, they think of little in 
religious ordinances but perforuiing a task, and the satisfaction of having 
done their supposed duty : but the spiritual worshipper, at some seasons, 
finds his soul filled with clear light and holy affection ; " It is then good 
for him to draw nigh to God ;'' and " his soul is satisfied as with marrow 

8 



B6 The Children of the Spies go hack. 

1 saiW then in my dream that when Christian was got to the 
bbt-defs of the Shadow of Death, there met him two men, chil- 
dren of them that brought up an evil report of the good land,* 
making haste to go back ; to whom Christian spake as follows : 

Whither are 3'ou going ? 

They said, Back ! back! and we would h.ave you to do so 
too, if either life or peace is prized by you. 

Why ? what's the matter ? said Christian. 

Matter! said they, We were going that way as you are go- 
ing, and went as far as we durst : and indeed we werealmostpast 
coming back : for had we gone a little further we had not been 
here to bring the news to thee. 

* Num. xiii. 

and fatness, while he praises his God with joyful lips:" but Rt otlier 
times, dulness and heaviness oppress him ; faith, hope, reverence and love, 
are at a low ebb ; he seems to address an unknown or absent God, and 
rather to mock than to worship him ; divine things appear obscure and 
almost unreal ; and each returning: season of devotion, or reiterated effort 
to lift up his heart to God, ends in disajr'poiutment, so that religion be- 
comes his burden instead of his delight. Self-knowledge is increased, 
and he now perceives evils before unnoticed corrupting his services : his 
♦emedy seems +0 increase his disease : he suspects that his former joy was 
a delusion, and is ready to conclude, that " God hath forgotten to be gra- 
cious, and hath snut up his loving kindness in displeasure." These ex- 
periences, sufficiently painful in themselves, are often rendered more dis- 
tressing, by mistaken expectations of uninterrupted comfort ; or by un- 
scriptural instructions, which i«present comfort as the evidence of accept- 
ance, assurance as the essence of faith, impressions or visions as the 
witness of the Spirit, or perfection as attainable in this life, nay actually 
attained byvall the regenerate ; — as if this were the church triumphanl, 
and not the church militant. — The state of the body also, as disordered 
by nervous or hypochondriacal affections, gives energy to the distressing 
conclusions which men often draw from this dark state of mind : and in- 
deed disease may operate as a direct cause of it ; though the Holy Spirit 
will overcome this, and all other impediments to comfort, when " he sheds 
abroad the love of God in the heart." — The Scriptures also evidently 
teach us that fallen spirits never fail, when permitted, to take advantage 
of a disordered state, whether of body or mind, to mislead, perplex, or 
defile the sou!. Persons of a melancholic temperature, when not aware 
of the particular causes whence tlieir gloom originates, are apt (o ascribe 
it wholly to the Lord's displeasure, on account of some peculiar sins they 
hare committed ; and to look upon it as a direct proof that they have 
been self-deluded hypocrites ; which exceedingly enhances their distress. 
The author himself had been greatly harassed in this way ; and therefore 
he has given us a larger proportion of this shade than is generally met 
with by consistent believers, or than the Scriptures give us reason to ex- 
pect= Indeed it is probable that he meant to state the outlines of his own 
experience in the pilgrimage of Christian. 

* Pvev. xxJi. 2. 



I 



27te Quag and the Ditch 8? 

But what have yon met vith ? said Christian. 

Men. Why we were almost in the VaHey of the Shadow of 
Death ;* but that by good hap we looked before us, and saw 
ihe danger before we came to it. 

But what have you seen ? said Christian. 

Men. Seen I why the Valley itself, which is as dark as 
pitch : we also saw there the hobgoblins, satyrs, and dragons 
of the pit : we heard also in that Valley continual howling and 
yelling, as of a people under unutterable misery, who there 
sat bound in affliction and irons ; and over that Valley hang the 
discouraging clouds of confusion : death also doth always 
spread his wings over it.t In a word, it is every whit dread- 
ful, being utterly without order. 

Then said Christian, I perceive not yet, by what you have 
said, but that this is my way to the desired haven. 

Me7i. Be it thy way ; we will not choose it for ours. 

So the)' parted ; and Christian went on his way, but still 
with his sword drawn ia his hand, for fear lest he should be 
assaulted, (u) 

I saw then in my dream, so far as this Valley reached, there 
was on the right hand a very deep Ditch ; that Ditch is it into 
which the blind hath led the blind in all ages, and have both, 
there miserably perished. Again, behold, on the left hand 
there was a very dangerous Q,uag, into which if even a good 
man falls, he finds no bottom for his foot to stand on : into that 

* Psa. xliv. 19. X J"'^ i"- 5- x. 22. 

(u) These men were spies, not Pilgrims : and they related -what they 
had observed at a distance, bvit had never experienced. — They represent 
those who have been conversant with godly people and ' bring an evil 
report on the good land,' to prejudice the minds of numbers against the 
right ways of the Lord. Such men pretend to have made trial of religion, and 
found it to be comfortless and dreary : they give a caricatured description 
of the sighs, groans, tenors and distresses of pious persons, and of all the 
dreadful things to be seen and heard among them : and they avail them- 
selves of every unguarded or hyperbolical expression, which escapes a 
tempted believer, of the enthusiastic accounts which some people give of 
their experience ; and even of the figurative language, which is often em- 
ployed in speaking of inward conflicts under images taken from external 
things. Thus they endeavour to excuse their own apostasy, and to ex- 
pose to contempt the cause which they have deserted. Nothing they can 
say, however, concerning the disorder or confusion to which religion may 
sometimes give occasion, can induce the Christian to conclude that he has 
mistaken his way, or that it would be advisable for him to turn back, or 
deviate into any by-path : on the contrary their representations are suited 
to excite Ids vigilance and circumspection. 



38 Chrisiiati^s Perplexity 

Qjuag king David once did fall, and had, no doubt, therein been 
smothered, had not he that is able plucked him out.* 

The path-wny was here also exceeding narrow, and there- 
fore good Christian was the more put to it ; for wheo he sought 
in the dark to shun the Ditch on the one hand, he was ready 
to tip over into tlie mire on the other : also when he sought to 
escape the mire, without great carefulness he would be ready 
to fall into the Ditch. Thus he went on, and 1 heard him here 
ajgh bitterly : for besides the dangers mentioned above, the 
path-way was here so dark, that ofttimes when he lift up his 
foot to set forward, he knew not where, nor upon what he 
should set it next. 

About the midst of the Valley, I perceived the mouth of hell to 
be, and it stood also hard by the way-side. Now, thought Chris- 
tian, what shall 1 do ? And ever and anon the flame and smoke 
would come out in such abundance, witli sparks and hideous 
noises, (things that cared not for Christian's sword, as did 
Apollyon before,) that he was ibrced to put up his sword, and 
betake himself to another weapon, called all-prayer: so he 
cried in my hearing, "O Lord, I beseech thee deliver my soul."t 
Thus he went on a great while, yet still the flames would be 
reaching towards him: also he heard doleful voices, and rush- 
ings to and fro, so *hj.t sometimes he thought he should be torn 
in pieces, or trodden down like mire in the streets. This 
frightful sight was seen, and these dreadful noises were heard 
by him for several miles together : and coming to a place 
where he thought he heard a company of fiends coming for- 
ward to meet him, he stopt, and began to muse what he liad 
best to do. Sometimes he had half a thought to go back ; 
then again he thought he might be half way through the val- 
ley: he remembered also how he had already vanquished 
many a danger ; and that the danger of going back might be 
much more than for (o go forward. So he resolved to go on : 
yet ihe fiends seemed to come nearer and nearer : but when 
they were come even almost at him, he cried out with a most 
vehement voice, " 1 tvill walk in the strength of the Lord 
God ;" so they gave back, and came no further." (a') 

* Psa. Ixix. 14. t Psa. cxvi. 4. Eph. vi. IS. 

(jv) The fatal presumption, into which men are soothed, through igno- 
rance and false dortrine of various kinds, is intended by the ' deep Ditch,' 
into which " the blind lead the blind," and perish with them. — ' The 
dangerous Qu<»g,' on the other side of the narrow way, represents the 
opposite extreme, despair of God's mercy : and the mire of it agrees with 



Cltristian did not know his own voice. 89 

One thing I would not let slip : I took notice that now poor 
Christian was so confounded that he did not know his own 
voice ; and thus I perceived it ; just when he was come over 
against the mouth of the burning pit, one of the wicked ones 
got behind him, and stept up softly to him, and whisperingly 

the Slough of Despond. — In these oppofilc ways multitudes coutinuallr 
perish ; some concluding that tliere is no fear, others that there is 710 hope. 
But the danger to which a real believer is exposed, of verging towards 
one of these extremes in times of inward darkness and disconsolation, is 
especially implied. They, who have had much opportunity of convers- 
iug with persons professing the peculiar doctrines of the gospel, have met 
with many who once were zealous and joyful : but their religious affec- 
tions have declined ; their duties are comparatively scanty and formal ; 
their walk unsteady, and their hearts cold and uncomfortable. They call 
themselves backsliders, and complain of desertion : yet they have no 
heart to use proper means of recovering their vigour and cheerfulness ; 
but love to be soothed in their present condition ; and quiet themselves 
by presuming they are true believers, and abusing the doctrine of final 
perseverance. — Many of this cast are doubtless wholly deceived. But 
even the true Christian, when greatly discouraged, may be powerfully 
tempted to seek peace of mind, by arguing with himself on the safety of 
his state, or trying to be satisfied without his former zeal, activity, and 
consolation : and Satan will find prompters to suggest to him, that this is 
the case of all establishedbelievers, and that fervent love belongs only to 
young converts, who are strangers to their own hearts. This is the more 
plausible, because the increase of sound judgment and abiding spiritual 
affections abates that earnestness (often indiscreet and disproportioncd,) 
which sprang from mere selfish principles : and when religious profession 
is so common as not to expose a man to reproach or persecution, many 
retain it, who have scarcely any appearance of spirituality, and who in- 
fect others with tlieir contagious converse and example. But, while the 
well instructed, consistent believer, under the deepest discouragement, 
dreads and shuns this presumption, he is liable to sink into despondency ; 
and may be led to condemn all his past experience as delusion, to rank 
himself among the stony ground hearers, to conclude that it is useless 
for Iiim to pray or seek any more, and to lie down in enfeebling dejection. 
Aau again, perceiving this danger, he finds it very difficult in the present 
dark state of his soul, to avoid it, without seeming to abuse the free 
grace of the gospel. This state of mind is attended by much distress 
«nd perplexity, and makes way for many terrors and temptations : so that 
though a man be not perplexed with doubts about the truth of the Scrip- 
tures, he may be unable to make much use of them for his direction and 
comfort ; and earnest instant prayer must be his only resource. Cases 
sometimes occur, in which, through a concurrence of circumstances, this 
trial continues and increases for some time : but the true Christian is, as 
it were, constrained to press forward, and by faith he will at length put 
his enemies to flight. — Some have thought that the general notions of ap« 
paritions also was here alluded to, as giving the tempter an occasion of 
jncreasicg the terror of such j;>ersons as are in that respect credulous and 
tiinorcu»» 

M 8* 



90 Christian is comjuried by i>ear,'itg one speak. 

5»l^c5ted many grievous blasphemies to him, which he vaiily 
thought had proceeded tVom his own mind. This put Chris- 
tian more to it Ihnn any thing that- he met with before ; even 
to think that he should now blaspheme him that he loved so 
much before ; yet if he could have helped it he would not have 
done it : but he had not the discretion either to stop his ears, or 
to know from whence those blasphemies came, (x) 

When Christian had travelled in this disconsolate condition 
some considerable time, he thonght he heard the voice of a 
man, as going befqre him, saying, " Though 1 walk through the 
valley of the shadow of death I will fear none ill, for thou art 
with me."* 

Then was he glad, and that for these reasons : — First, be 
cause he gathered from thence, that some who feared God 
were in this Valley as well as himself : — Secondly, for that he 
perceived God was with them, though in that dark and dismal 
state : and why not, thought he, with me ; though by reason oi 

* Psa. xxiii. iv. 
(x) The case here intended is not uncommon ammj^ conscientious per- 
isons of strong imaginations, in circumstances of distressing temptation 
Thoughts are suddenly excited in their minds, with which their previous 
reflections liad no connexion, even as if words were spoken to them. — 
These suggestions are suited to induce them to think hardly of God, or 
his service, or his decrees; and this they abhor as direct blasphemy : or 
to harass them with other hateful ideas ; which they consider as unpar 
donably criminal, inconsistent with a state of grace, and a mark of final 
reprobation. Yet did these suggestions accord to the state of tJieir hearts 
they would be defiling but not distressing ; and instead of rejecting them 
at once with decided abhorrence, they would give them entertainment, 
and willingly employ their thoughts about them, as far as they dared: 
" for the carnal mind is enmity against God," and can only be deterred 
from blasphemy, on many occasions, by the dread of his vengeance : so 
that the distrers they experience is exactly proportioned to the degree in 
which they have learned to love God, and hate every thing displeasing 
and dishonourable to him ; and is itself an evidence of their conversion. 
Our author had been so much baftl?d by this stratagem of the tempter. 
that it would have been exlraordmary had he omitted it : for the sub- 
sequent discovery he made of hi? misLake, and of the way of resisting the 
devil in this case, qualilied hira to give suitable cautions to others. — The 
intrusion of evil thoughts should excite us to greater earnestness in prayer, 
pious meditations, or adoring praise^ ; for this, above all things, will bb 
found to close the mind most cfFectually against them. 
The following lines come in here as before : — 

* Poor man 1 where art thou now ? thy day is night : 
Good man, be not cast down, tliou yet art right. 
The way to heav'n lies bj' the gates of hell : 
Cheer up, hold out, with thee it shall go. well.' 



The day breaks, and cheers Cla-istian. 91 

the impediment that attends this place , I cannot perceive it ?* 
— Thirdly, for that he hoped (could he overtake them) to have 
company by and by. — So he Avcnt on, and called to him that 
was before : but he knew not what to answer ; for that he 
also thought himself to be alone. And by and by the day 
broke : then said Christian, " He hath turned the shadow of 
death into the morning."t ((/) 

Now morning being come, he looked back, not of desire to 
return, but to see by the light of the day what hazards he had 
gone through in the dark : so he saw more perfectly the Ditch 
that was on the one hand, and the Quag that was on the other ; 
also how narrow the v.ay was which lay betwixt them both : 
also now he saw the hobgoblins, and satyrs, and dragons of the 
pit, but all afar off, for after break of the day they came not 
nigh ; yet they were discovered to him, according to that 
which is written, " He discovereth deep things out of dark- 
ness, and bi'ingeth out to light the shadow of death. "J 

Now was Christian much affected with his deliverance from 
all the dangers of his solitary way ; which dangers, though he 
feared them more before, yet he saw them more clearly now, 
because the light of the day made them conspicuous to him. 
And about this time the sun was rising ; and this was another 
mercy to Christian ; for you must note, that though the first 
part of the Valley of the Shadow of Death was dangerous ; yet 
this second part, which he was yet to go, was, if possible, far 
more dangerous ; for, from the place where he now stood, 
even to the end of the Valley, the way was all along set so full 
of snares, traps, gins and nets here ; and so full of pits, pitfalls, 
deep holes, and shelvings down there ; that had it now been 
dark, as it was when he came the first part of the way, had he 
had a thousand souls they had in reason been cast awa}' : but, 
as I said, just now the sun was rising. Then said he, " His 

*Jobix. 11. tAmcsv. 8. :|: Job xii. 22. 

(>/) Few things more effectually sn[-po)t the tempted, than to learn 
that others, whom the)' consitler a? believer?, have been or are in similar 
circumstances : for the idea, that such a slate otmind is inconsistent with 
true faith, gives the enemy his principal advantage. Indeed, this often 
proves the means of their deliverance : for in due season that light, af- 
fection, and consolation, for which they have long mourned, thirsted, 
prayed, and waited, will be vouchsafed them ; and the review of the dan- 
gers they have escaped, now more clearly discerned than before, will en- 
large their hearts with admiring gratitude to their great and gracious 
Deliverer, 



92 Tivo Giants, Pope and Pagan. 

candle shincth on mj' head, and by his light I go through dark- 
ness-"* (2) 

In this light therefore he cnme to the end of the Valley. 
Now I saw in my dream, that at the end of this Valley lay 
blood, bones, ashes, and nians^led bodies of men, even of Pil 
grims that had gone this way formerly ; and while I was mus- 
ing what should be the leason. 1 espied a little before me a 
cave, where two^ giants, Pope and P;;gan, dwelt in old time ; by 
whose power and tyranny the men, whose bones, blood, ashes, 
&c. lay there, were cruelly put to death. But by this place 
Christian went without much danger, whereat I somewhat won- 
dered : but I have learnt since, t!)H( Pagan has been dead many 
a day ; and-, as for the other, though he be yet alive, he is, by 
reason of age, and also of the many shrewd brushes that he met 
with in his younger days, grown so cr'zy and stiff in his joints, 
that he can now do little more than sit in his cave's mouth 
grinning at Pilgrims as they go b}', and biting his nails because 
he cannot come at them. 

So I saw that Christian went on his waj' ; yet, at the sight 
of the old man, that sat in the mouth of the cave, he could not 
tell what to think ; especially because he spake to him, though 
he coyld not go after him, saying, ' You will never mend till 
more of you be burned.' But he held his peace, and seta 
good face on it, and so went by and caught no hurt, (a) Then 
sang Christian, 

* Job xxix. 3. 
(2) Various interpretations are given of this second part of the Vallej', 
which only show, that the author's precise idea in it, lies more remote 
from general apprehension, than iu other passages : for they all coin- 
cide with some of the difficulties or dangers that are clearly described un- 
der other emblems. — In general vre are taught by it, that believers are 
not most in danger when under the deepest distress; that the snares and 
derices of the enemy are so many and various, through the several stages 
of our pilgrimage, as to baffle all description or enumeration; and that 
all the emblems of the Valley of Humiliation, and of the Shadow of 
Death, could not fully represent tiie thousandth part of them. Were it 
not, therefore, that the Lord undertakes to guide his people, by the light 
of his "word and Spirit, they never could possibly escape them all. 

(n) The inhabitants of Britain are not thought to be in any immsdiaU 
danger, either from Pope or Pagan. Yet something very like the philo' 
sophical part of paganism seems to be rising from the dead ; a«d as, even 
by the confession of the late king of Prussia, who was a steady friend to 
-the philosophical infidels, they * are by no means favourable to general 
toleration,' it is act iaaprobable bat pagan persecution may also in due 



Christian overtakes Faithful. 93 

< O world of wonders I (I can say no less) 

That I should be preserv'd in that distress 

That I have met with here ? O blessed be 

That hand that from it hath deliver'd me ! 

Dangers in darkness, devils, hell and sin, 

Did compass me, while I this vale was in : 

Yea, snares, and pils, and traps, and nets, did lie 

My path about, that worthless silly I 

Might have been catch 'd, entangled, and cast down : 

But, since I live, let Jesus wear the crown.' 

Now as Christian went on his way he came to a little ascent, 
which Avas cast up on purpose that Pilgrims might see before 
them. Up there, therefore. Christian went ; and looking for- 
ward he saw Faithful before him upon his journey. Then 
saia Christian aloud, ' Ho ho, so ho ; stay, and I will be your 
companion.' At that Faithful looked behind him ; to whom 
Christian cried again, ' Stay, stay, till 1 come up to 3'ou,' but 
Faithful answered, ' No, I am upon my life, and the avenger of 
blood is behind me.' 

At this Christian was somev/hat moved, and putting to all his 
strength he quickly got up with Faithful, and did also overrun 
him ; so the last was first. Then did Christian vainglorious- 
ly smile, because he had gotten the start of his brother : 
but not taking good heed to his feet, he suddenly stumbled and 
fell, and could not rise again until Faithful came up to help 
him. (6) 

lime revive. Nay, it may be questioned, whether popery may not yet 
so far recover its vigour, as to make one more alarming struggle against 
vital Christianity, before that Man of Sin be finally destroyed. — Our 
author, however, has described no other persecution than what protes- 
tants \a his time carried on against one another with very great alacrity. 
(b) This ascent may denote those moments of encouragement, in which 
tempted believers rise superior to their difficulties; and are animated lo 
desire the company of their brethren, whom dejection under humiliating 
experiences disposes tliem to shun. — The conduct of Christian intimates, 
that believers are sometimes ready to hinder one another, by making 
their own attainments and progress a standard for their brethren; but 
the lively exercise of faith renders men intent on pressing forward, and 
more apt to fear the society of such as would influence them to loiter, 
than to slop for them. This tends to excite useful emulation : but, while 
it promotes diligence, it often gives occasion to those risings of vainglory 
and self-preference, which are the forerunners of some humiliating fall : 
and thus believers often feel their need of help from those very peisous 
whom they have foolishly undervalued. Yet this gives occasion to those 
mutual good offices, which unite them more closely in the nearest ties of 
tender affection. 



©4 They converse about their City. 

Then I saw in my dream, they went very lovingly on toge- 
ther, and had sweet discourse of all things that had happened to 
them in their pilgrimage : and thus Christian begun. 

My honoured and well-beloved brother Faithful, I am glad 
that I have overtaken you ; and that God has so tempered our 
spirits that we can walk as companions in this so pleasant a path. 

Faith. I had thought, dear friend, to have had your compa- 
ny quite from our town, but you did get the start of me ■ 
wherefore I was forced to come thus much of the way alone. 

Chr. How long did you stay in the City of Destruction, be- 
fore you set out after me on your pilgrimage ? 

Faith. Till I could stay no longer ; for there was great 
talk presently after you was gone out, that our city would in a 
short time with fire from heaven be burned down to the 
ground. 

Chr. What ! did your neighbours talk so ? 

Fai'h. Yes, it was for a while in every body's mouth. 

Chr. What ! and did no more of them but you come out to 
escape the danger ? 

Faith. Though there was, as I said, a great talk thereabout, 
yet I do not think they did firmly believe it. For in the heat 
of the discourse, I heard some of them deridingly speak of you 
and of your desperate journey, for so they called this your pil 
grimage. But 1 did believe, and dos till, that the end of our cit)? 
will be with fire and brimstone from above ; and therefore 1 
have made mine escape, (c) 

Chr. Did you hear no talk of neighbour Pliable ? 

Faith. Yes, Christian, I heard that he followed you till he 

(c) This episode, so to speak, ami others of tlie same liinJ, give our 
author a happy advanta;^c of varying; the characters and experiences ot 
Christians, as found in real life ; and of thus avoiding the common fault 
of making one man a standard for others, in the circumstances of his re- 
ligious progress. — It often happfis, that they who have been acquainted 
before their conversion, an] hear little of each other for some time after, 
find at length that they were led to attend to religion about the same pe- 
riod, without having opportunity or courage to confer together respect- 
ing it. The decided separation of a sinner from his old companions ami 
pursuits, to walk Avith God in a!l his ordinances and commandments, 
from avowed dread of" the wrath to come," as well as the hope of elc- 
nal life, frequently excites serious thoughts in the minds of others, which 
they are not able wholly to shake off. In many indeed this -s a mere 
tj-ansient alarm, insufficient to overcome the propensities of the carnal 
mind: but when it arises from a real belief of God's testimopyi il will 
at l€ng;th produce a happy change. 



Christian mqnires concerning Pbaile. 95 

came at the Slough of Dcspont/ ; where, as some said, he fell 
in ; but he would not be known to have so done ; but I am sure 
he was soundly bedabbled with that kind of dirt. 

Chr. And what said the neighbours to him ? 

Faith. He hath since his going back been had greatly in de- 
rision, and that among all sorts of people ; some do mock and 
despise him, and scarce will any *set him on work. He is now 
seven times worse than if he had never gone out of the city. 

Chr. But why should they be so set against him, since they 
also despised the way that he forsook ? 

Faith. Oh, they say, ' Hang him ; he is a turncoat ! he was 
not true to his profession.' 1 think God has stirred up even 
his enemies to hiss at him, and make him a proverb, because he 
hatli forsaken the way.* 

Chr. Had you no talk with him before you came out ? 

Faith. I met him once in the streets, but he leered away on 
the other side, as one ashamed of what he had done : so I 
spake not to him. 

Chr. Well, at my first setting out I had hopes of that man ; 
but now 1 fear he will perish in the overthrow of the city : for 
" it hath happened to him according to the true proverb, The 
dog is turned to his vomit again ; and the sow that was washed 
to her wallowing in the mire.'t 

Faith. They are my fears of him too : but who can hinder 
that which will be ? 

Well, neighbour Faithful, said Christian, let us leave him, 
and talk of things that more immediately concern ourselves, (d) 

Tell me now what you have met with in the way as you 
carme : for I know you have met with some things, or else it 
may be writ for a wonder. 

Faith. I escaped the Slough of Despond that I perceive you 
fell into, and got up to the Gate without that danger ; only I 
met with one, whose name was Wanton, that had like to have 
done me a mischief. 

* Jer. xxix. 18, 19. 1 2 Pet. ii. 22. 
(e?) Apostates are often ashamed to own they have Iiad convictions. — 
Even their former companions asfinne a superiority over them, do not 
think them hearty in the cause of ungodliness, and despise their cowar- 
dice and instability : vk'hile feeling that they want an apolog'y, they have 
recourse to lies and slanders with abject servility. — On the other hand 
they shun religious people, as afraid of encountering tlieir arguments, 
warnings, and expostulations ; and thus are in all respects exceedingly 
contemptible and wretched. 



96 Christian converses with Faithful. 

Oir. It was well you escaped her net : Joseph was hard put 
to it by her, and he escaped her as you did ; but it had like to 
hare cost him his life.* But what did she do to you ? 

Faith. You cannot think, but that you know something, what 
a flattering tongue she had ; she lay at me hard to turn aside 
with her, promising me all manner of content. 

Chr. Nay, she did not promise you the content of a good 
conscience. 

Faith. You know what I mean ; all carnal and fleshly con- 
tent. 

Chr. Thank God you have escaped her : " the abhorred of 
the Lord shall full into her ditch. "t 

Faith. Nay, I know not whether I did wholly escape her 
or no. 

Chr. Why, I trow you did not consent to her desires ? 

Faith. No, not to defile myself, for I remembered an old wri- 
ting that I had seen, which saith, " her steps take hold of hell."| 
So I sh'iit mine eyes, because I would not be bewitched with 
her looks : — then she railed on me, and I went my wwy. (e) 

Chr. Did you moet with no other assault as 3'^ou came ? 

Faith. When I came to the foot of the hill called Difliculty, 
J met with a very aged man, who asked me what I was, and 
whither bound ? I told him that I was a Pilgrim going to the 
Celestial City. Then said the old man, Thou lookest like an 
honest fellow : wilt thou be content to dwell with me for the 
wages that I shall give thee ? Then I asked him his name, and 
where he dwelt ? He said his name was Adam the Fiist, and that 
he dwelt in the town of Deceit.§ I asked him then what was his 
work ? and what the wages that he would give ? He told me, 
that his work was many delights ; and his wages, that I should 
be his heir at last. I further asked him, what house he kept, 
and what other servants he had ? So he told me, that his house 

* Gen. xxsix. 11 — 13. t Prov. xxiii. 14. J Prov. v. 5. Jobxxxi. 1 

5 Eph. iv. 2-2. 

(e) Some men are preserved from desponding fears, and the suggcstioa-^ 
of worldly wisdom, by receiving more distinct views of the Ir-iiths of tht; 
gospel ; and thus they proceed with less hesitation and interruption, io 
seeking to Christ for salvation : yet, perhaps, their temperature, turn ot 
mind, habits of life, and peciiliar»situation, render them more accessible 
to temptations of another sort ; and they are more in danger from the 
fascinations of fleshly lusts. Thus in different ways the Lord makes his 
people sensible of their depravity, weakness, and exposed situation ; while 
he so moderates the temptation, or interposes for their deliverance, that 
they are preserved, and taught to ascribe all the glory to his name. 



Faithful -was tempted by Adam the First. 97 

was maintained with all the dainties in the world : and that his 
servants were those of his own begetting. Then I asked how 
many children he had ? He said that he had but three daugh- 
ters, " the Lust of the flesh, the Lust of the eyes, and the Pride of 
life ;"* and that I should marry one of them if I would. Then I 
asked how long time he would have me to live with him ? And 
he told me, as long as he lived himself. 

Chr. Well, and what conclusion came the Old man and you 
to at last ? 

Faith. Why, at first I found myself somewhat inclinable to 
go with the man, for I thought he spake very fair ; but looking 
in his forehead as I talked with him, I saw there written, 
" Putoflfthe old man with his deeds." 

Chr. And how then ? 

Faith. Then it came burning hot into ray mind, v/hatever he 
said, and however he flattered, when he got me home to his 
house, he would sell me for a slave. So 1 bid him forbear to 
talk, for I would not come near the door of his house. Then 
he reviled me, and told me, that he would .send such a one after 
me that should make my way bitter to my soul. So I turned to 
go away from him ; but just as I turned myself to go thence, 1 
felt him take hold of my flesh, and gave me such a deadly 
twitch back, that I thought he had pulled part of me after him 
self: this made me cry, " O wretched man !"t — So I went on 
my way up the hill. (/) 

Now, when I had got about half way up, I looked behind 
me, and saw one coming after me, swift as the wind ; so he 
overtook me just about the place where the settle stands. 

Just there, said Christian, did I sit down to rest me ; but 

* I John ii. 16. t Rom, vii. 24. 

(/) Those Christians, -who, by strong faith or assured hope, cndur» 
hardships more cheerfully than their brethren, may sometimes be expos- 
ed to greater danger from the allurements of outward objects. Deep 
humiliation and great anxiety about the event, in many instances, tend to 
repress tho lusts of the heart by supplying a continual succession of other 
thoughts and cares ; while constant encouragement, readily attained, too 
often leads a man to experience them more forcibly. Nay, the same 
parsons, who under pressing solicitude seem to be entirely delivered from 
some peculiar corruptions, find them revive and become very importu- 
nate when they have obtained more confidence about their salvation. — 
The Old Adam, the corrupt nature, proves a constant snare to many be- ,, 
licvcrs, by its thirsting after the pleasures, riches, honours, ami pride of 
ihe World ; nor can the victory be secured without great difficulty and ' 
trouble, and strong faith and fervent prayer. 

N 9 



98 Faithful u-as almost slain hy Moses 

being overcome with sleep, I there lost the Roll out of my 
bosom. "^ 

Faith. But, good brother, hear me out : so soon as the man 
overtook me, he was but a word and a blow, for down he 
knocked me. and laid me for dead. But when I was a little 
come to myself again, I asked him wherefore he served me 
30 ? He said, because of my secret inclining to Adam the First : 
;ind with that he struck me another deadly blow on the breast, 
and beat me down backward : so I lay at his foot as dead as 
before. So when I came to myself agnin I cried him mercy : 
but he said, I knov/ not how to show mercy ; and with that 
knocked me down again. He had doubtless made an end of me, 
but that one came by and bid him forbear. 

Chr. Who was it that bid him forbear ? 

Faith. \ did not know him at first, but as he went by I per- 
i:eived the boles in his hands and in his side : then I conclud- 
ed that he was our Lord. So I went up the hill. 

Chr. That man that overtook you was Moses. He spareth 
none, neither knoweth he how to show mercy to those that 
transgress his law. 

Faith. I know it very well ; it was noi the fii-st time that he 
has met with me. It was he that came to me when 1 dwelt 
securely at home, and that told me he would burn my house 
over my head if I staid there, (g) 

Chr. But did you not see the house that stood there on the 
top of that hill on the side of which Moses met you ' 

(g) The doctrine of Moses did not essentially differ from tiiat of Christ : 
hut the giving of the law, that ministration of condemnation to all sin- 
ners, formed so prominent a part of his dispensation, in which the gosjiel 
■was exhibited under types and shadows, that " the law" is said to have 
been " given by Moses," while " grace and truth came by Jesus Christ ;" 
especially, as the shadows were of no further use when the Substance 
was come. Even such desires of things forbidden os are effectually op- 
posed and repressed, being contrary to the spirituality of the precept 
" Thou shalt not covet," often greatly discourage the new conycrt, who 
does not duly recollect, that the gospel is intended to relieve those who 
fael themselves justly condemned by the law. Yet these terrors prove 
the of-casion of deeper humiliation, and greater simplicity of dependence 
on the mercy of God in Christ Jesus, as " the end of the law for righteous- 
ness to every one that beliereth." Maoy for a time escape discourage- 
ment, because they are but superficially acquainted with their own hearts ; 
yet it is proper they should be further instructed by such conflicts as are 
lieie described, in order to their greater stability, tenderness of conscience, 
and compassion for their brethren, in the sujDsequent pari of their pil- 
grimage. 



Fuiihful refutes Disconient. 99 

Faiih Yes, and the lions too, before I came at it : buf,-for 
the lions, I think they were asleep ; for it was about noon : — 
and, because I had so much of the day before me, I passed by 
the Porter and came down the hill. (/<) 

Chr. He told me, indeed, that he saw you go by ; but I wish 
you had called at the house, for they would have showed you 
so many rarities, that you would scarce have forgot them 
to the day of your death. But pray tell me, did you meet no- 
body in the Valley of Humility? 

Faith. Yes, I met with one Discontent, who would willingly 
have persuaded me to go back again with him : his reason 
was, for that the Valley was altogether without honour. He 
told me, moreover, that there to go was the ivay to disoblige all 
my friends, as Pride, Arrogancy, Self-conceit, Vv'orldly-glory, 
with others, who he know, as he said, would be very much 
offended if I made such a fool of myself as to wade through 
this Valle}'. 

Chr. Well, and how did you answer him ? 

Faith. I told him tliat although all these that he named 
might claim kindred of me, and that rightly, (for indeed they 
were my relations according to the flesh ;) yet since I became 
a Pilgrim they have disowned me, as I also have rejected them, 
and therefore they are to me now no more than if they had 
never been of my lineage. I told him, moreover, that as to 
this Valley, he had quite misrepresented the thing ; for " be- 
fore honour is humility," "and a haughty spirit before a fall." 
Therefore, said 1, I had rather go through this Valley to the 
honour that was so accounted by the wisest, than choose that 
which he esteemed most worthy our affections. (?) 

Chr. Met you with nothing else in that Valley ? 

(/i) This circumstance seems to imply t!mt, in our authoi's jadgjnient, 
even eminenl believers sometimes declir.c enterinaf into conimunioa Avith 
their bretliren, accordinij to his views of it ; aud that very lively afleclions 
und stroug: cousolations may render them less attentive to externals. In- 
deed he deemed this a disadvantage and u misluke. (v/hich seems iiitimat- 
cd by Faithful's not calling either at the House of the Inlerjireter, or at 
the house Beautiful,) yet that is not sufficient reason why other Chris- 
tians should not cordially unite with them. This is a beautiful example 
of that candour, in respect of those things about which pious persons dif- 
fer, tiiat consists with decided firmness in the great essentials of faith and 
holiness. 

(t) While some believers are most tried with inward fears and con- 
flicts, others are more tempted to repioe ut the outward degradation, re- 
oroach or ridicule, to which »'eli»ion exposes U»em. A man, perhaps, at 



100 Faithful is assaulted by Shame. 

Faith. Yes, I met with Shame ; but of all the men that I 
inet with in my pilgrimage, he, I think, bears the wrong name. 
Tlie other would be said nay, after a little argumentation and 
somewhat else : but this bold-faced Shame would never have 
done. 

Chr. Why, what did he say to you ? 

Faith. "What ! why he objected against religion itself. H« 
said, It was a pitiful, low, sneaking business for a man to mind 
religion : he said, that a tender conscience was an unmanly 
thing ; and that for a man to watch over his words and ways, 
so^as to tie up himself from that hectoring liberty that the 
brave spirits of the times accustom themselves unto, would 
make him the ridicule of the times. He objected also, that 
but few of the mighty, rich, or wise, were ever of my opinion ; 
nor any of them neither, before they were persuaded to be 
fools, and to be of a voluntary fondness to venture the loss of 
all for nobody else knows what.* He moreover objected the 
base and low estate and condition of those that were chiefly 
the Pilgrims of the times in which they lived ; also their igno- 
rance, and v/ant of understanding in all natural science. Yea, he 
did hold me to it at that rate also about a great many more things 
than here I relate ; as, that it was a shame to sit whining 
and mourning under a sermon, and a shame to come sighing and 
groaning home ; that it v.-as a shame to ask my neighbour for- 
giveness for petty faults, or to make restitution where 1 had 
taken from any. He said also, that religion made a man grow 
strange to the great, because of a few vices, (which he called by 
finer names ;) and made him own and respect the base, be- 

* John vii. 43. 1 Cor. i. 26. iii. 18. Phil. iii. 7—9. 

first, may flatter himself with the hope of avoiding the peculiarities and 
extravagances, which have brought enmity or contempt on some profes- 
sors of the gospel ; and of insuring respect and affection, by caution, up- 
rightness, and benevolence: but further experience and knowledge con- 
strain him to adopt and a\"ow sentiments, and associate with persons, 
that the world despises. And, seeing himself invincibly impelled by his 
conscience, to a line of conduct which insures the reproach of enthusiasm 
and folly, the loss of friends, and manifold mortifications, he is powerfully 
assaulted by discontent ; and temi)ted to repine, that the way to heaven 
lies through such humiliations and worldly disappointments : till the con- 
siderations, adduced in Faithful's answer, enable him wt length to over- 
come this assailant, and to '■ seek the honour that cometh from God 
only." 



Pilgruns need Vigilawe. 101 

cause of the same religious fraternity ; and is not thia, said he, 
a shame ? 

Chr. And what did you say to him . 

Faith. Say ! 1 could not tell what to say at first. Yea, he 
put me so to it that my blood came up in my face ; even this 
Shame fetched it up, and had almost beat me quite off. But at 
last I began to consider that " that which is highly esteemed 
among men is had in abomination with God."* And I thought 
again, this Shame tells me what men are ; but it tells me no- 
thing what God or the word of God is. And I thought, more- 
over, that at the day of doom we shall not be doomed to death 
or life, according to the hectoring spirits of the Avorld, but ac- 
cording to the wisdom and law of the Highest. Therefore, 
thought I, what God says is best, is best, though all the men in 
the world are against it : seeing then that God prefers his re- 
ligion ; seeing God prefers a tender conscience ; seeing 
they that make themselves fools for the kingdom of hea- 
ven are wisest ; and that the poor man that loveth Christ 
is richer than the greatest man in the world that hates 
him ; Shame, depart, thou art an enemy to my salvation; 
shall I entertain thee against my sovereign Lord ? how then 
shall 1 look him in the face at his coming ? Should I now be 
ashamed of his ways and servants, how can I expect the bless- 
tng ?t But indeed this Shame was a bold villain ; I could 
scarcely shake him out of my company : yea, he would be 
naunting of me, and continually whispering me in the ear, 
with some one or other of the infirmities that attend religion : 
but at last I told him, it was but in vain to attempt further in 
this business ; for those things that he disdained, in those did I 
see most glory : and so at last I got past this importunate 
one. (k) 

* Luke xvi. 15. t Mark viii. 38. 

(k) Persons of a peculiar turn of mind, when enabled to overcome 
temptations to discontent about worldly degradation, are exceedingly 
prone to be influenced by a false shame, and to profess religion with a 
timid caution ; to be afraid of declaring their sentiments with freedom in 
some places and companies, even when the most favourable opportunity 
occurs ; to shun in part the society of those v/hom they most love and 
esteem, lest they should be involved in the contempt cast on them ; tu 
be reserved and inconstant in attending on the ordinances of God, enter- 
ing a protest against vice and irreligion, bearing testimony to the truth, 
and attempting to promote the gospel : being apprehensive lest these 
things should deduct from their reputation for good sense, prudence, 
learning, or liberality of mind. Men, who are least exposed to th«c coi;- 

9* 



102 Sliaine must be repelled by Vrayer. 

And when I had shaken him off, then I began to sing 

* The trials that those men do meet withal, 

That are obedient to the heavenly call, 

Are manifold and suited to the flesh, 

And come, and come, and come ajriin afresh ; 

That now, or sometime else, we by them may 

Be taken, overcome, and cast away. 

O let the Pilgrims, let the Pilgrims then 

Be vigilant, and quit themselves like men.' 

Chr. 1 am glad, my brotlier, that thou didst 'withstand thw 
villain so bravely ; for of all, as thou saycst, I think he has the 
wrong name : for he is so bold as to follow us in the streets, 
and to attempt to put us to shame before all men ; that is, to 
make us ashamed of that whicli is good. But if he was not 
himself audadous, he would never attempt to do as he does: but 
let us still resist him ; for, notwithstanding all his bravadoes, 
he promcteth the fool, and none else. " The wise shall in- 
herit glory," said Solomon ; " but shame shall be the promo- 
tion of fools."* 

Faith. I think we must cry to him for help agamst Shame, 
that would have us be " valiant for truth upon the earth." 

* Prov. iii. 35. 
flicts in which Christian was engaged, are often most badled by this ene- 
my : nor can others readily make proper allowances for them in this case, 
any more than they can for such as experience those dark temptations gt 
which they have no conception. Constitution, habits, connexions, ex- 
tensive acquaintance with mankind, and an excessive sensibility, united 
to that pride which is common to man, continually suggest objections to 
every thing the world despises, which they can hardly answer to them- 
selves, and excite Buch alarms as they cannot surmount : while a delicate 
sense of propriety, and the specious name of prudence, supply them with 
a kind of half excuse for their timidity. The constant trouble which 
this criminal and unreasonable shame occasions some persons, contrary 
to their jud;^'ment, endeavours and prayers, gave our author the idea, 
that ' this enemy bears a v.'rong name.' Many a suggestion made to the 
mind in this respect from time to time, is so natural, and ha? so strong a 
party within, (especially \n those who are more desirous of honour than 
of wealth or jileasure;) that men can scarcely help feeling for the mo- 
ment as if there were truth in it, though they know upon reflection that 
it is most irrational. Naj'. these feelings insensibly warp their conduct ; 
though they are continually self-condemned on the retrospect. There 
are some who hardly ever get the better of this false shame ; and it often 
brings their sincerity into doubt, both with themselves and others : but 
flourishing Christians at length in good measure rise superior to it, by 
such considerations as arc here adduced, and by earnest persevering 
prnyer. 



The PUgrimf overtake Talkative. 103 

Chr. You say true : but did you meet nobody else in that 
A'alley ? 

Faith. No, not I ; for I had sun-shine all the rest of the 
M-ay throiigh that, and also through the Valley of the Shadow 
of Death, {l) 

Chr. It was well for you ; I am sure it fared fur otherwise 
with me : I had for a long season, as soon almost as 1 entered 
into that Valley, a dreadful combat with that foul fiend Apol- 
lyon ; yea, I thought verily he would have killed me, especi- 
ally when he got me down and crushed me under him as if he 
would have crushed me to pieces : for as he threw me, my 
sword flew out* of my hand ; nay, he told me he was sure 
of me ; but "I cried to God, and he heard me, and deUvered 
me out of all my troubles." Then I entered into the Valley 
of the Shadow of Death, and had no light for almost half the 
way through it. I thought 1 should have been killed there 
over and over : but at last day brake, and the sun rose, and I 
went through that which was behind with far more ease and 
quiet. 

Moreover, I saw in my dream, that as they went on, Faith- 
ful, as he chanced to look on one side, saw a man, whose name 
was Talkative, walking at a distance beside them ; for in this 
place there was room enough for them all to walk. He was 
a tall man, and something more comely at a distance than at 
hand. To this man Faithful addressed himself in this 
manner : (m) 

(/) Christian in great measure escaped the peculiar temptations that 
assaulted Faithful; yet he sympathized with him: nor did the latter 
deem the gloomy experiences of his brother visionary or imaginative, 
though he had been exempted from them. One man, from a complication 
of causes, is exposed to temptations of v.'hieh another is ignorant ; and in 
this ca?e he needs much sympathy, which he seldom meets t/:1!i : while 
they, who are severe on him, are liable to be bafJed in anotlier v.ay, 
which, for want of confidence in habit, temperature, and situation, he is 
equally prone to disregard. Thus Christian; are often led reciprocally 
to censure, suspect, or dislike each other, on those very grounds which 
should render them useful and encouraging counsellors and companions ! 

(in) The character here introduced, under a most expressive name, is 
tn admirable portrait, drawn by a masterly hand from some striking 
original, but exactly resembling numbers in es'cry Pge and place, where 
the truths of the gospel are generally known. — Talkative is not so called 
merely from his loquacity ; but also from the peculiarity of his religious 
profession, which gives scope to his natural propensity, by furnishing 
him with a copious subject, and enabling him to display his talents, or 
leek credit amonj pious persons, without the trouble and expense of 



1 04 Talkative.'' s plausible Disccurse zuith Faithful 

Friend, whither away ? are you going to the heavenly 
country ? 

Talk. I am going to that same place. 

Faith. That is well ; then I hope we may have your good 
company ? 

Talk. With a very good will, will I be your companion 

Faith. Come on then, and let us go together, and let us 
spend our time in discoursing of things that are profitable. 

Talk. To talk of things that are good, to me is very accepta- 
ble, with you or with any other ; and I am glad that I 
have with me those that incline to so good a work. For, to 
speak the truth, there are but few that care thus to spend their 
time as they are in their travels ; but choose much rather to 
be speaking of things to no profit : and this hath been a trou- 
ble to me. 

Faith. That is indeed a thing to be lamented : for what 
things so worthy of the use of the tongue and mouth of men 
on earth, as are the things of the God of heaven ? 

Talk. I like you wonderful well, for your saying is full of 
conviction : and, i will add, what thing is so pleasant, and 
what so profitable, as to talk of the things of God ? 

What things so pleasant ? that is, if a man hath any delight 
in things that are wounderful : for instance, if a man doth de- 
light to talk of the history or the mystery of things ; or if a 
man doth love to talk of miracles, wonders, or signs ; where 
shall he find things recorded so delightful, and so sweetly pen- 
ned, as in the Holy Scripture ? 

Faith. That's true : but to be profited by such things in 
our talk, should be that which we design. 

Talk. That is it that 1 said ; for to talk of such things is most 
profitable : for by so doing a man may get knowledge of many 
things ; as, of the vanity of earthly things, and the benefit ol 
things above. Thus in general, but more particularly, by this 
a man riK\y learn the necessity of the new birth ; the insuffi- 

practical godliness. Such vain talkers especially appearwhen religious pro- 
fession is safe, and reputable, and even in many cases conducive to secular 
advantage. They may, therefore, be expected in our age and nation, 
particularly in populous places, where the preaching or profession of any 
doctrine excites little attention or surprise, but insures regard and fa- 
vour from a numerous body who hold the same opinions. Such men 
appear above others, pushing themselves into notice, and becoming more 
conspicuous than humble believers : but their profession, specious at a 
distance, will not endure a near and strict investigation. 



Talkative'' s dislike of bad Discourse. 105 

cicncy of our works ; the need of Christ's righteousness, &c. 
Besides, by this a man may learn by talk what it is to repent, 
to believe, to pray, to suffer, or the like : by this also a man 
may learn what are the great promises and consolations of the 
gospel, to his own comfort. Further, by this a man may 
learn to refute false opinions, to vindicate the truth, and also 
to instruct the ignorant. 

Faith. All this is true, and glad am I to hear these things 
from you. 

Talk. Alas ! the want of this is the cause that so few un- 
derstand the need of faith, and the necessity of a work of grace 
in their soul, in order to eternal life ; but ignorantly live in 
the works of the law, by which a man can by no means obtain 
the kingdom of heaven. 

Faith. But by your leave, heavenly knowledge of these is 
the gift of God ; no man attaineth to them by human industry, 
or only by the talk of them. 

Talk. All this I know very well : for a man can receive no- 
thing except it be given him from heaven ; all is of grace, not 
of Avorks : I could give you a hundred Scriptures for the con- 
lirmation of this. 

Well then, said Faithful, what is that one thing that we shall 
:it this time found our discourse upon ? 

I'alk, What you will ; I will talk of things heavenly or 
things earthly ; things moral or things evangelical ; things 
sacred or things profane ; things past or things to come ; things 
foreign or things at home ; things more essential or things cir- 
cumstantial ; provided that all be done to our profit. 

Now did Faithful begin to wonder ; and stepping to Chris- 
tian, (for he walked all this while by himself) he said to him, 
but softly. What a brave companion have we got ! Surely this 
man will make a very excellent Pilgrim, (n) 

(n) Zealous Christians, who are not well established in judgement and 
experience, are often greatly taken with the discourse of persons, who 
speak fluently and plausibly on various subjects, with a semblance of 
truth and piety : and they sometimes feel, as it were, a defect in their 
harangues, which makes them hesitate, though they are easily satisfied 
with specious explanations. — Talkative's discourse is copied, with sur- 
prising exactness, from that of numbers who learn doclrinally to discuss 
even experimental subjects, of which they never felt the energy and effi- 
cacy in their own souls. Men of this stamp can take up any point in re- 
ligion with great ease, and speak on it in an ostentatious manner : but the 
bumble believer forgets hinueff, while from his heart he expatiates on 
t-^pic3 which he longs to recommend to those whom he addresses. Hu 

o 



'=,06 Faithful undeceived by Christian. 

At this Christian modestly smiled, and said, This man, with 
-vhom you are so taken, will beguile with this tongue of his 
.wenty of them that know him not. 

Faith. Do you know him then ? 

Chr. Kow him ! yes, better than he knows himself. 

Faith. Pray what is he ? 

Oir. His name is Talkative ; he dwelt in our town. I 
wonder that you should be a stranger to him ; only I consider 
that our town is large. 

Faith. Whose son is he ? and whereabout doth he dwell 1 

Chr. He is a son of one Say-well, he dwelt in Prating-row ; 
and he is known of all that are acquainted with him, by the 
name of Talkative, in Prating-row ; and notwithstanding his 
fine tongue, he is but a sorry fellow. 

Faith. Well, he seems to be a very pretty man. 

Chr. That is, to them that have not thorough acquaintance 
with him ; for he is best abroad, near home he is ugly enough : 
your saying that he is a pretty man, brings to my mind what I 
have observed in the work of the painter, whose pictures show 
best at a distance, but very near more unpleasing. 

Faith. But I am ready to think you do but jest, because you 
smiled. 

Chr. God forbid that I should jest (though I smiled) in this 
matter, or that 1 should accuse any falsely. — I will give you a 
further discovery of him : this man is for any company, and 
for any talk ; as he talketh now with you, so will he talk when 
he is on the ale-bench ; and the more drink he hath in his 
crown, the more of these things he hath in his mouth : reli- 
gion hath no place in his heart, or house, or conversation ; all 
he hath lieth in his tongue, and his religion is to nrakc a noise 
therewith. 

ir.iiity and charity, however, dispose men to make the he-i of others, and 
to distrust themselves : so that, unless connected with proportionable 
depth of judgment, and acuteness of discernment, they put them oiT their 
guard, in respect of vainglorious talkers. It ■would be conceited and un- 
candid, they think, to suspect a man, who says so many good things, with 
great confidence and zeal ; their dissatisfaction with the conversation they 
iiippose was their own fault ; if they disagreed with the spealicr, proba- 
bly they were in an error; if a doubt arose in their minds about his spi- 
rit or motive, it might be imputed to their own pride and envy. — Thus 
they are seduced to sanction what they ought to protest against, and to 
aToid ; and that even by means of the most amiable dispositions I — What 
follows is peculiarly calculated to rectify such mistakes, and to expoie th<» 
conaeq^iifinces of this ill-judged candour. 



Men shun to deal with J^alkahve. lOT 

Faith. Say you so ! then am I in this man greatly deceived. 

Chr. Deceived ! you may be sure of it : remember the pro- 
verb, " They say, and do not :" but " the kingdom of God is not 
in word, but in power."* He talketh of prayer, of repent- 
ance, of faith, and of the new birth ; but he knows but only to 
talk of them. I have been in his family, and have observed 
him both at home and abroad ; and I know what I say of him 
is the truth. His house is as empty of religion as the white oi 
an egg is of savour. There is there neither prayer, nor sign 
of repentance for sin ; yea, the brute, in his kind, serves God 
ilir better than he. He is the very stain, reproach, and shame 
of religion, to all that know him ;t it can hardly have a gyod 
word in all that end of the town where he dwells, through 
him. Thus say the common people that know him, — 'A saint 
abroad, and a devil at home.' His poor family tinds it so : he 
is such a churl, such a railer at, and so unreasonable with his 
servants, that they neither know how to do for, or speak to him. 
Men that have any dealings with him say, it is better to deal 
with a Turk than with him, for fairer dealing they shall have 
at their hands. This Talkative, if it be possible, will go beyond 
them, defraud, beguile, and overreach them. Besides, he 
brings up his sons to follow his steps ; and if he fmdeth in any 
of them a foolish timorousness, (for so he calls the first appear- 
ance of a tender conscience,) he calls them fools and block- 
heads, and by no means will employ them in much, or speak 
to their commendation before others. For my part, I am of 
opinion that he has, by his wicked life, caused many to stumble 
and fall ; and will, if God prevents not, be the ruin of many 
more, (o) 

* Matt, xxiii. 3. 1 Cor. vi. 20. + Rom. ii. 23, 24. 

(o) Those believers who have raa<le the most extensive and accurate 
observation oa the state of religion in their own age and place, and are 
most acquainted with the internal history of the church in other lands, or 
former periods, may be deemed inferior in charity to their brethren ; be- 
cause they surpass them in penetration, and clearly perceive the mischiefs 
which arise from countenancing specious hypocrites. They would "do 
good to all men," " bear with the infirmities of tlie weak," " restore In 
meekness such as are overtaken in a fault," and make allowances for tlie 
tempted : but they dare not sanction such men as talk about religion and 
disgrace it ; as mislead the simple, stumble the hopeful, prejudice the 
observing, and give enemies a plausible objection to the truth. llerecAar/- 
/j/ constrains us to run the risk of being deemed uncharilable, by unmaslring 
the hypocrite, and undeceiving the deluded. We must not indeed speak 
n.' crf^t Si '_;,' against any one, nor testify more than we know to be true even 



108 The Difference between Saying and Doing. 

Faith. Well, my brother, I am bound to believe you ; not ' 
only because you say you know him, but also because like a 
Christian you make your reports of men. For I cannot think 
that you speak these things of ill-will, but because it is even so 
as you say. 

Chr. Had I known him no more than you, I might perhaps 
have thought of him as at the first you did : yea, had I receiv- 
ed this report at their hands only that are enemies to religion, 
I should have thought it had been a slander, (a lot that often 
falls from bad men's mouths upon good men's names and pro- 
fessions :) but all these things, yea, and a great many more as 
bad, of my own knowledge, I can prove him guilty of. Be- 
sides, good men are ashamed of him ; they can neither call 
him brother nor friend ; the very naming him among them 
makes them blush, if they know him. 

Faith. Well, I see that saying and doing are two things, and 
hereafter I shall better observe this distinction. 

Chr. They are two things indeed, and are as diverse as are 
the soul and the body ; for, as the body without the soul is but 
a dead carcass, so saying, if it be alone, is but a dead carcass 
also. The soul of religion is the practical part : " Pure reli- 
gion and undetiled before God and the Father, is this : to visit 
«he fartherless and widows in their affliction, and to keep him- 
self unspotted from the world."* This Talkative is not aware 
of; he thinks that hearing and saying will make a good Chris- 
tian ; and thus he deceiveth his own soul, Hearing is but as 
the sowing of the seed ; talking is not sufficient to prove that 
fruit is indeed in the heart and life : and let us assure ourselves 
that at the day of doom men shall be judged according to their 
fruits ;t it will not be said then, 'Did you believe ?' but, 
'Were you Doers, or Talkers only ?' and accordingly shall they 
be judged. The end of the world is compared to our harvest ; 
and you know men at harvest regard nothing but fruit. Not 
that any thing can be accepted that is not of faith ; but I speak 
this to show you how insignificant the profession of Talkative 
will be at that day. 

Faith. This brings to my mind that of Moses, by which ho 
dcscribeth the beast that is clean :t — he is such an one that 

* James i. 2, 3, 22—27. t Matt. xiii. 23. xxv. 31 — 46. 

^ Levit. xi. Dent. xiv. 

against a suspected person : but we should show, that vain talkers belong 

to the world, though numbers class them among religious people, to the 

great discredit of the cause. 



Faithful wants to be rid of Talkative. 109 

parleth the hoof, and cheweth the cud ; not that parteth the 
hoof only, or that cheweth the cud only. The hare cheweth 
the cud, but yet is unclean because he parteth not the hoof. 
And this truly resembleth Talkative ; he cheweth the cud, he 
seeketh knowledge ; he cheweth upon the word ; but he di- 
videth not the hoof, he parteth not with the way of sinners : 
but, as the hare, retaineth the foot of a dog or bear, and there- 
fore he is unclean. 

C/ir. You have spoken, for aught I know, the true gospel 
sense of those texts. And I will add another thing : Paul call- 
eth some men, yea, and those great talkers too, "sounding 
brass and tinkling cymbals ;" that is, as he expounds them in 
another place, " things without life, giving sound."* " Things 
without life ;" that is, without the true foith and grace of the 
gospel ; and consequently things that shall never be placed 
in the kingdom of heaven among those that are the children of 
life, though their sound, by their talk, be as if it were the 
tongue or voice of an angel, (j)) 

Faith. Well, I was not so fond of his company at first, but 
am as sick of it now. What shall we do to be rid of him ? 

Chr. Take my advice and do as I bid you, and you shall find 

* 1 Cor. xiii. 1—3. - xiv. 7. 

(p) Talkative seems to have been introduced on purpose, that (he au- 
thor might have a fair opportunity of stating his sentiments concerning 
the practical nature of evangelical religion, to which numbers in his day 
were too inattentive ; so that this admired allegory has fully established 
the important distinction betvreen a dead and a living faith, on uhich the 
whole controversy depends. We may boldly slate doctrines of the gospel 
with all possible energy and clearness, and every objection must ulti- 
mately fall to the ground, and every abuse be excluded, provided this 
distinction be fully and constantly insisted on : for they arise without ex- 
ception, from substituting some false notions of faith, in the place of that 
living, active, and efficacious principle, which the Scriptures so constant- 
ly represent as the grand peculiarity of vital godliness. The language 
used in this passage is precisely the same, as is now branded with the op- 
probrious epithet of legal, by numbers who would be thought to admire 
the Pilgrim ; as any impartial person must perceive, upon an attentive 
perusal of it ; and indeed some expressions are used, which they who are 
accustomed to stand before such as "make a man an offender for a word '' 
have learned to avoid. ' The practice part' is accurately defined to be 
the unfailing effect of that inward life which is the soul of reljo-ion. True 
faith justifies, as it forms the sinner's relation to Christ; but it alwaya 
" warks by love," and influences to obedience : hence the inquiry at the 
dayof judgment will be rather about the inseparable fruits of faith, thau 
about its essential properties and nature. 

10 



no Faithful asks Talkative a Question. 

that he will soon be sick of your company too, except God 
shall touch his heart and turn it. 

Faith. What would you have me to do ? (7) 

Oir. Why, go to him, and enter into some serious discourse 
about the power of religion ; and ask him plainly, (when he 
has approved of it, for that he will,) whether this tiling be set 
up in his heart, house, or conversation ? 

Then Faithful stepped forward again, and said to Talkative, 
Come, what cheer ? how is it now ? 

Talk. Thank you, well ; I thought we should have had a 
great deal of talk by this time. 

Faith. Well, if you will, we will fall to it now ; and since 
you left it with me to state the question, let it be this : ' How 
doth the saving grace of God discover itself, when it is in the 
heart of man ? 

Talk. I perceive, then, that our talk must be about fftc 
power of things ? well, it is a very good question, and I shall be 
willing to answer you : and take my answer in brief thus. — 
First, where the grace of God is in the heart, it cnusetii there a 
great outcry against sin. — Secondly, — 

Faith. Nay, hold, let us consider of one at once : I think 

(9) When Tvc spenk to !on<i«» profesjors, we should alwaj's keep two 
things in view ; cither to get rid of such ensnaring and dishonouraLle 
companions, or to use proper means to convince them of their fatal mis- 
take. There is indeed more hope of the most ignorant and careless than 
of them : j'et " with God all things are possible," and we should not de- 
spair of any, especially as the very same method is suited to both t!ie 
ends proposed; which the subsequent discourse most clearly evinces. Very 
plain and particular declarations of those things, by which true believers 
are distinguished from tlie most specious hypocrites, (whether in conver- 
sation or preaching,) are best calculated to undeceive ar.d alarm false 
professors ; and form ibe most commodious fan, by which the irrccJainia- 
ble may be winnowed from the society of real Christians.- 'J'hiais of greal 
importance: lor ih^y are Achrais in the camp of Israel, yea, spots and 
blemishes to every company that cnuntcaanees them. Doctrinal, or 
even practical discussions, if confmed to general term.?, do iiot startle 
them ; they mimic the language of experience, declaim against the 
wickedness of the world, and the blindness of pharisecs, and strenuously 
oppose the opinions held by some rival sect or party : they can endure 
the most av/ful declarations of tho wrath of God against the wicked ; 
fupposing theniseives to be unconceruecJ : nay, they will adroit that they 
are backsliders, or inconsistent believers. But when the conversat.on i c 
sermon compels them to complain, ' in so saying thou condemnest ;;s 
"also ;" they will hear no longer, but seek refuge under more comfortable 
preachers, or in more candid company ; and represent their faithful motu 
tors as censorious, peevish, and ipeJaacholy. 



Knowing and Doing distinguished. Ill 

you should rather say, It shows itself by inclining the soul to 
abhor its sin. 

I'alk. Why, what difference is there between crying out 
against, and abhorring of sin ? 

Faith. Oh ! u great deal ! A man may cry out against sm of 
policy, but he cannot abhor it but by virtue of a godly antipa- 
thy against it. 1 have heard mnny cry out against sin in the 
pulpit, who yet can abide it well enough in the heart, house, 
and conversation. Joseph's mistress cried out with a loud 
voice, :is if she had been very holy ; but she would wiUingly, 
notwithstanding that, have committeu uacleanness with him.* 
Some cry out against sin, even as the mother cries out against 
her child in her lap, when she calleth it slut and naughty girl, 
and then falls to hugging and kissing it. 
. Talk. You lie at the catch, I perceive. 

Faith. No, not I, I am only for setting things right. But 
v/hat is the second thing whereby you would prove a disco- 
very of a work of grace in the heart ? > 

Talk. Great knowledge of gospel myi^teries. 

Faith. This sign should have been tirst : but, first or last, it 
is also false ; for knowledge, great knowledge, m:iy be obtain 
ed in the mysteries of the gospel, and yet no work of grace in 
the soul-t Yea, if a man have all knowledge he may yet ba 
nothing, and so consequently be no child of God. When 
Christ said, "Do you know all these things ?" and the disciples 
had answered, Yes ; he added, "Blessed are ye if ye do them." 
He doth not lay the blesdng in the knotting of them, but in the 
doing of them. For there is a knowledge that is not attended 
with doing : " he that knoweth his Master's will, and doeth it 
not." A man m:!y know like an angel, and yet be no Chris- 
tian : therefore your sign is not time. Indeed to know is a 
thing that pleaseth talkers and boasters ; but to do is that which 
pleaseth G^d. Not that the heart can be good without know- 
ledge ; for without that the heart is nought. There are there- 
fore two sorts of knowledge : knowledge that reateth in the 
bare speculation of things ; and knowledge that is accompani- 
ed with the grace of faith and love, whicli puts a man upon 
doing even the will of God from the heart : tiie first of these 
will serve the talker ; but without the other the true Chris- 

♦ Gen. xxxix. 11—15. +1 Cor. xiii. 



112 The Fruits of True Faith. 

fian is not content : « Give me understanding and I shall keep 
thy law ; yea, I shall obserye it with my whole heart."* (r) 

Talk. You lie at the catch again ; this is not for edification. 

Faith. Well, if you please, propound another sign how this 
work of grace discovereth itself where it is. 

Talk. Not 1, for 1 see we shall not agree. 

Faith. Well, if you will not, will you give me leave to do it ? 

Talk. You may use your liberty. 

Faith. A work of grace in the soul discovereth itself, either 
to him that hath it, or to standers by. 

To hiui that hath it, thus : it gives him conviction of sin, es- 
pecially of the defilement of his nature, and the sin of unbelief, 
for the sake of which he is sure to be damned, if he findeth 
not mercy at God's hand by faith in Jesus Christ.? This sight 
and sense of things worketh in him sorrow and shame for sin ; 
he findeth, moreover, revealed in him the Saviour of the 
world, and the absolute necessity of closing with him for life ; 
at the which he findeth hungerings and thirstings after him : to 
which hungerings, kc. the promise is made. J (s) Now accord- 

* Psa. cxix. 34. t Psa. xxxviii. 18. Mark xvi. 1. Johnxvi. 8, 9. Actsiv. 
12. Rom. vii. 24. ^ ^^^- ^:^»- 19- Matt. v. 6. Gal. i. 15, 16. Rev. xxi. 6. 

(r) Spiritual knowledge, obtained by an implicit belief of God's sure 
testimony under the teachin"^ of the Holy Spirit, producing a hearty love 
of revealed truth, is always humbling, sanctifying Etnd transforming : but 
speculative knowledge is a mere notion of divine things, as distant from a 
iiian''3 own concern in them, or a due apprehension of their excellency 
and importance, which puffs up the heart with proud self-preference, 
feeds carnal and malignant passions, and leaves the possessor under the 
power of sin and Satan. 

(«) Divine teaching convinces a man that he is jusll)' condemned for 
transgressing the law, and cannot be saved unless he obtain an interest in 
the merits of Christ by faith ; and that unbelief, or neglect of this great 
salvation, springs from pride, aversion to the character, authority, and law 
of God, and love to sin and the world ; that it implies the guilt of treating 
the truth of God as a lie, despising his wisdom and mercy, demanding 
happiness as a debt from his justice, and defying his " wrath revealed 
from heaven against all ungodliness and unrighteousness of men." This 
conviction makes way for discovering that a free salvation by faifh is 
exactly suited to his case : he perceives the glory of the^divine perfections 
harmoniously disjslayed in the person and redemption of Christ ; and his 
heart is inwardly drawn to close with the invitations of the gospel, and 
to desire above all things the fulfilment of its exceedingly great and pre- 
cious promises to his soul. — The expression revealed m him is taken from 
St. Paul :* but as his conversion was extraordinary without the inter- 
vention of means or instruments, and as he seems rather to have intended 
his appointment to the ministry, and that communicatiou of the know . 
* Gal. i. 16. 



i 



How a Work of Grace is Shozen. 113 

ing to the strength or weakness of his faith in his Saviour, so 
is his joy and peace, so is his love to holiness, so are his de- 
sires to know him more, and also to serve him in this world. 
But though, I say, it discovereth itself thus unto him, yet it 13 
but seldom that he is able to conclude that this is a work of 
grace ; because his corruptions now, and his abused reason, 
make his mind to misjudge in this matter : therefore in him 
that hath this work there is required a very sound judgment, 
before he can with steadiness conclude that this is u work of 
grace. (/) 

To others it is thus discovered : — First, By an experimen- 
tal confession of his foith in Christ. — jSecondly, By a life an- 
swerable to that ^confession ; to wit, a life of holiness ; heart- 
hoHncss, family-holiness, (if he hath a f.unil3s) and by conver- 
sation-holiness in the world ; which in the general teacheth 
him inwardly to abhor his sin, and himseli for that, in secret; 
to suppress it in his family, and to promote holiness in the 
world ; not by talk only, as a hypocrite or talkative person 
may do, but by a practical subjection in faith and love to the 
power of the word.* — And now, sir, as to this brief descrip- 
tion of the work of grace, and also the discovery of it, if you 
have aught to object, object ; if not, then give me leave to 
propound to you a second question. 

Talk. Nay, my part is not now to object, but to hear : let 
me therefore have your second question. 

Job xlii. 5, 6. Psa. 1. 23. Ezek. xx. 43. Matt. v. 8. John xiv. 15. 
Rom. X. 9, 10. Phil. i. 27. 
ledge- of Christ to his soul, by which he was qualified as an apostle to re- 
veal him to mankind, and not simply that divine teaching by which he 
■was led to become a Christian ; perhaps it is not accurately applied to 
the ordinary experience of believers. Our author, however, evidently 
meant no more, than the illumination of the Holy Spirit enabling a man 
to understand, believe, admire, and love the truths of the Bible respect- 
ing Christ ; and not any new revelation, declaring his interest in the Sa- 
viour, by a whisper, vision, or any such thing. These enthusiastic expec- 
tations and experiences have deceived many and stumbled more ; and 
have done greater harm to the cause of evangelical religion, than cau 
be conceived or expressed. 

(/) The prevalence of those fervent desires and earnest expectations, 
in which the exercise of true faith greatly consists, is the proper evidencs 
of saving grace ; and the sweet spirit of reliance and confidence which is 
inseparable from frequent and earnest applications to the Saviour, put- 
vigour into all holy affections and exertions. But few, comparatively, 
have such strong faith, and distinct views, and sound judgment, and vic- 
tory over corrupt passions, as habitually to draw the proper cooclusion 
irom their own experience. This out author has judiciously noticfid. 
p 10* 



114 Faithful shows Talhadve his Hypocrisy. 

Faith. It is this ; Do yoti experience this first part of this 
description of it ? and dolh your life and conversation testifv 
the same ? or standeth your religion in word or in ton"7ie, and 
not in deed and truth ? Pray, if you incline to answer me in 
this, say no more than you know the God ahove will say Amen 
10 ; and also nothing but what your conscience can justify you 
in : " For not he that conimendeth himself is approved, but 
whom the Lord commendeth." Besides, to say I am thus and 
thus, when my conversation and all my neighbours tell me 1 
lie, is great wickedness. 

Then Talkative at first began to blush : but, recovering 
himself, thus he replied : You come now to experience, to con- 
science, and God ; and to appeal to him for justification of wha*: 
is spoken. This kind of discourse 1 did not expect ; nor am I 
disposed to give an answer to such questions : because 1 count 
not myself bound thereto, unless you take upon you to he a 
calechizer ; and though you should so do, j'et 1 may refuse to 
make you my judge. But I pray, will you tell me why you 
ask me such questions ? 

Faith. Because I saw you forward to talk, and because 1. 
knew not that you had aught else but notion. Besides, to 
tell you all the truth, I have heard of you, that you are a 
man whose religion lies in talk, and that your conversation 
gives this your mouth-profession the lie. They say you are a 
_spot among Christians; and that religion fareth the worse for 
your ungodly conversation ; that some already have stumbled 
at your wicked ways, and that more are in danger of being 
destroyed thereby : your religion and an alehouse, and covet- 
ousness, and uncleanness, and swearing, and lying, and vain 
«:ompany-keeping, kc. will stand together. The proverb is 
true of you which is said of a whore, to wit, that 'she is a 
shame to all women ;' so you are a shame to all professors, (ju) 

(w) It is not enonjVi to state practical and experimental subjects in the 
plainest and most distinguishing manner : we ought also to apply them 
to men's consciences, by the most solemn and particular interrogations. — 
In jmblic, indeed, care must be taken, not to turn the thought? of a con- 
gregation to an individual : yet we should aim to lead every one to re- 
ilect on his own case, and excite his conscience to perform the office of a 
Jaithful monitor. But in private, when we have ground to suspect that 
men deceive themselves, such plain dealing is the best evidence of disin- 
terested love. It is at present, alas ! much disused, and deemed incon- 
sistent with politeness; so that, in many cases, au attempt of this kind 
■wouUt be considered as a direct outrage and insult : and perhaps in some 
. circles, the language of these plaip Pilgrims might be exchanged for that 



The good Effects of Faithfulness. 115 

lalk. Since you are ready to take up reports, and to 
judge so rashly as you do, I cannot but conclude you are some 
peevish or melancholy man, not fit to be discoursed with ; — 
and so, adieu. 

Then came up Christian, and said to his brother, I told you 
how it would happen ; your words and his lust could not 
awree. He had rather leave your company than reform his 
lite : but he is gone, as I said : let him go, the loss is no man's 
but his own : he has saved us the trouble of going from him ; 
for he continuing (as I suppose he will do,) as he is, he would 
have been but a blot in our company : besides the apostle 
says, " From such withdraw thyself. "(bu) 

Faith. But I am glad we had this little discourse with him ; 
it may happen that he will think of it again : however, I have 
dealt plainly with him, and so am clear of his blood if he 
perisheth. 

Chr. You did well to talk so plainly to him as you did ; there 
is but little of this faithful dealing with men now-a-days, and 
that makes religion to stink in the nostrils of many as it doth : 
for they are these talkative fools, whose religion is only in 
words, and are debauched and vain in their conversation, that, 
being so much admitted into the fellowship of the godly, do 
puzzle the world, blemish Christianity, and grieve the sincere. 
I wish that all men would deal with such as you have done ; 

■which would be less offensive, -wilhoiit deducting from its energy ; yet 
zeal for the honour of the gospel, and love to the souls of men, are, 
no doubt, grievously sacrificed to urbanity in this age of courteous insin- 
cerity. 

(w) This apostolic rule is of the greatest importance. While consci- 
entious Christians, from a mistaken candour, tolerate scandalous profes- 
sors, and associate with them, they seem to allow that they belong to the 
same family ; and the world will charge their immoralities on the doc- 
trines of the gospel, saying of those who profess them, ' They are all 
alike, if we could find them out.' But did all, who " adorn the doctrine 
of God our Saviour," withdraw from such men ; their crimes would rest 
with themselves, and the world would be compelled to see the difference 
between hypocrites and real Christians. This is also the most effectual 
method of exciting self-deceivers or inconsistent professors to self-exami- 
nation, and of thus bringing them to be ashamed and humbled in true re- 
pentance : and, at the same time, it tends to deprive such men of that 
• influence, which they often employ to mislead and prevent hopeful inquir- 
ers and unestablished believers. Even the best conducted discipline 
would have bufa partial effect in preventing these e\T,ls, if not ibllowed 
up by this conduct of individuals ; and, where the former cannot be ob- 
tained, the latter would produce happier consequences thaa believers ia 
general can suppose. 



116 Evangelist overtakes the Pilgrims. 

then should they be either made more comformable to religion, 
or the company of saints would be too hot for them. 

» How Talkative at first lifts up his plumes 1 
How bravely doth he speak I How he presumes 
To drive down all before him ? But so soon 
As Faithful talks of heart-work, like the moon 
That's past the full, into the wane he goes ; 
And 80 will all but he that heart-work knows.' 

Thus they went on talking of what they had seen by the way, 
and so made that way easy which would otherwise no doubt 
have been tedious to them : for now they went through a 
Wilderness. 

Now when they were got almost quite out of this Wilder- 
ness, Faithful chanced to cast his eye bnck, and espied one 
coming after them : and he knew him. Oh ! said Faithful to 
his brother, Who comes yonder ? Then Christian looked, and 
said. It is my good friend Evangelist. Aye, and my good friend 
too, said Faithful, for it was he that set me in the way to the 
Gate. Now was Evangelist come up unto them, and thus sa- 
luted them : 

Peace be with you, dearly beloved ; and peace be to your 
helpers. 

Chr. Welcome, welcome, my good Evangelist ; the sight of 
thy countenance brings to my remembrance thy ancient kind- 
ness and unwearied labouring for my eternal good. 

And a thousand times welcome, said good Faithful, thy com- 
pany, O sweet Evangelist, how desirable is it to us poor 
Pilgrims. 

Then said Evangelist, How hath it fared with you, my 
friends, since the time of our last parting ? what have you 
met with, and how have you behaved yourselves ? 

Then Christian and Ftuthful told him of all things that had 
happened to them in the way ; and how, and Avilh what difficul- 
ty, they had arrived at this place. 

Right glad am 1, said Evangelist, not that you met with 
trials, but that you have been victors, and for that you have, 
notwithstanding many weaknesses, continued in the way to this 
very day. 1 say right glad am 1 of this thing, and that for mine 
own sake and yours. 1 have sowed and you have reaped ; 
and the day is coming, when " both he that sowed and they 
that reaped shall rejoice together ;" that is, if yoU hold out j 



Evangelist foretells Persecutions. 117 

'*for in due time ye shall reap, if you faint not."* The crown 
is before you, and it is an incorruptible one ; " so run that you 
may obtain" it. Some there be that set out for this crown, and 
after they have gone far for it, another comes in and takes it 
from them ; " hold fast therefore that you have, let no man 
take your crown :"t you are not yet out of the gunshot of the 
devil : " you have not resisted unto blood, striving against 
sin :" let the kingdom be always before you, and believe 
steadfastly concerning things that are invisible. Let nothing 
that is on this side of the other world get within you : and, 
above all, look well to your own hearts and to the lusts there- 
of, for they are " deceitful above all things, and desperately 
wicked :" set your faces like a flint ; you have all power in 
heaven and earth on your side, (x) 

Then Christian thanked him for his exhortation ; but told 
him withrd, that they would have him speak farther to them 
for their help the rest of the way ; and the rather for that 
they well knew that he was a prophet, and could tell them of 
things that might happen unto them, also how they might re- 
sist and overcome them. To which request Faithful also con- 
sented. So Evangelist began as foUoweth : 

My sons, you have heard in the words of the truth of the gos- 
pel, that " you must through many tribulations enter into the 
kindom of heaven." And again, that " in every city bonds 
and afflictions abide you ;" and therefore you cannot expect 
that you should go long on your pilgrimage without them, in 
some sort or other. You have found something of the truth of 
these testimonies upon you already, and more will immediate- 
ly follow : for now, as you see, you are almost out of this 
Wilderness, and therefore you v/ill soon come into a Town 
that you will by and by see before you ; and in that town you 

* John iv. 36. Gal. vi. 9. t 1 Cor. ix. 24—27. Rev. iii. 1 1. 

(x) The author, intending in the next place to represent his Pilgrims 
as exposed to severe persecution, and to exliibit in one view what Chris- 
tians should expect, and may be exposed to, Irom the enmity of the world, 
very judiciously introduces that interesting scene by Evangelist's meeting 
them, with suitable cautions, exhortations, and encouragements. The 
minister, by whose faithful labours a man is first directed into the way 
of salvation, commonly retains great influence, and is considured with 
special afTection, even when various circumstances have placed him at a 
distance under some other pastor. The conversation, therefore, of such 
a beloved friend tends to recall to the minds of believers their former fears, 
trials, and deliverances, which animates them to encounter farther diffi- 
culties, and opens the way for seasonable counsels and admonitions. 



1 18 The Town of Vanity ; and Vanity-Fair. 



\vill be hardly beset with enemies, who will strain hard but 
they will kill you ; and be you sure that one or both of you 
must seal the testimony, which you hold, %vith blood : but " be 
you faithful unto death, and the King will give you a crown of 
life." He that shall die there, although his death will be un- 
natural, and his pain perhaps great, he will yet have the bet- 
ter of his fellow : not only because he will be arrived at the 
Celestial City soonest, but because he will escape many mise- 
ries that the other will meet with in the rest of his journey- 
But when you are come to the Town, and shall find fulfilled 
what I have here related, then remember your friend, and 
quit yourselves like men ; and " commit the keeping of your 
souls to your God, as unto a faithful Ci-eator." (y) 

Then I saw in my dream, that when they were got out of 
the Wilderness, they presently saw a Town before them ; the 
name of that Town is Vanity ; and at tl e Town there is a Fair 
kept, called Vanity-Fair : it is kept all the j'ear long : it bear- 
eth the name of V^anit^'-Fair, because the Town where it is kept 
is " lighter than Vanity," and also becfiuse all tluit is there 
sold, or that cometh thither, is Vanity. As is the saying of the 
wise man, " All that cometh is vanity."* 

This Fair is no new-erected business, but a thing of ancient 
standing : I will show you the origin of it. 

Almost five thousand years agone there were Pilgrims walk- 
ing to the Celestial City, as these two honest persons are ; and 
Beelzebub, Apollyon, and Legion, with their companions, per- 
ceiving, by the path that the Pilgrims made, that their way 
to the City lay through this town of Vanity, they contrived 
here to set up a Fair ; a Fair, wherein should be sold all sorts 

* Eccles. i. 2, 14. ii. It, 17. xi. S. Is». xl. 17. 

(j/) The aVile and faithful minister can foretell many things, from hLs 
knowleJgre of the Scriptures, and enlarged experience and observation, 
of which his people are not aware. He knows beforehand, tliat " t^lrough 
much tribulation they must enter into the kin2;dom of God;'' and the 
circumstances of ths times aid him in discerning- wliat trials and diiticul- 
ties more especially awail them. A retired life shelters a believer from 
the enmity of the world : and timid men are often tempted on this account 
to abide in ihe wilderness ; to choose obscurity an<l solitude for the sake 
of quiet and safety, to the neglect of those active services for which the> 
are qualified. But when Christians are called forth to more public situa- 
tions, they need peculiar cautions and instructions : for inexperience ren- 
ders men inattentive to the words of Scripture ; and they often do not at 
all expect, or prepare for, the trials which are inseparable from those 
scenes^ on which they are perhaps even impatient to enter. 



1 

;" 1 



Things seen and sold in Vanity-Fair. 1 1 9 

of vanity ; and that it should last all the year long : therefore at 
this Fair are all such merchandise sold, as houses, lands, trades, 
places, honours, preferments, titles, countries, kingdoms, 
lusts, pleasures ; and delights of all sorts, as whores, bawds, 
wives, husbands, children, masters, servants, lives, blood 
bodies, souls, silver, gold, pearls, precious stones, and what 
not! 

And moreover, at this Fair there is at all times to be seen 
jugglings, cheats, games, plays, fools, apes, knaves, and rogues, 
and that of every kind 

Here are to be seen too, and that for nothing, thefts, mur- 
ders, adulteries, false-swearers, and that of a blood-red colour. 
^ And as in other Fairs of less moment there are several rows 
and streets under their proper names, where such and such 
wares are vended, so here likewise you have the proper 
places, rows, streets, (viz. countries and kingdoms) where the 
wares of this Fair are soonest to be found. Here is the Bri- 
tain Row, the French Row, the Italian Row, the Spanish Row. 
the German Row, where several sorts of vanities are to be 
sold. But as in other Fairs some one commodity is as the 
chief of all the Fair, so the ware of Rome and her merchan- 
dise is greatly promoted in this Fair : only our English nation, 
with some others, have taken a dislike thereat, (r) 

(s) Our author evidently tlesigned to exhibit in his ajlegcry the g;rancl 
outlines of the difficulties, temptations, and sufferings, to which believers 
are exposed in this evil world ; which, in a work of this nature, must be 
related as if they came upon them one after another in regular succession ; 
though in actual experience several may meet together, many may mo- 
lest the same person again and again, and some harass him in every 
stage of his journey. \Vc should, therefore, singly consider the instruc- 
tion conveyed by every allegorical incident, without measuring our ex 
perience, or calculatiug our progress, by comparing them with circum- 
slaners, which might be reversed or altered with almost endless variety. 
In general, Vanity-Fair represents the wretched state of things, in those 
populous places especially where true religion is neglected and persecuted, 
and indeed of " the whole world lying in wickedness," as distinguished 
from the church of redeemed sinners. This continues the same (in re- 
spect of the general principles, conduct, and pursuits of mankind,) through 
all ages and nations : but Christians are called to mix more with it, at 
some times than at others ; and Satan, the god and prince of it, is permits 
t«iJ to excite fierce persecution in some places, and on some occasions, 
while at other times he is restrained. Many, therefore, seem to spend all 
their days in the midst of Vanity-Fair, and of continual insults or in- 
juries; while others are only sometimes thus exposed, and pass most 
of their lives UDUiolested : and a few are favoured with so obscure a 
situation, and such peaceable times, that they are very little acquainted 



120 The Way to the City through the Fair. 

Now, as I said, the way to the Celestial City lies just through 
this t >wn where this lusty Fair is kept ; and he that will go to 

with these trials. — Mr. Bunyan, living in the country, had frequent op- 
portunities of witnessing those Fairs, which are held first in one town and 
then in another; and of observing the pernicious effects produced on the 
principles, morals, health, and circumstances of young persons especially, 
by thus drawing together a multitude, from motives of interest, dissipa- 
tion and excess. He must also, doubtless, have found them to be a very 
dangerous snare to serious or hopeful persons : so that his delineation ot 
this case under allusions taken from this scene, will be more interesting 
and afiFecting to those who have been spectators of it, than to such as have 
moved in higher circles, or dwelt chiefly in populous cities. — Worldly 
men covet, pursue, grasp at, and contend for the things of time and sense, 
with eagerness and violence, so that their whole conduct aptly resembles 
the bustle, selfishness, artifice, dissipation, riot,and tumultof a large crowd- 
ed Fair. The profits, pleasures, honours, possessions, and distinctions of the 
world, are as transient and frivolous as the events of the fair-day ; with 
which the children are delighted, but which every man of sense contemns. 
Solomon, after a complete experiment, pronounced the whole to be 
" vanity of vanities :" the veriest vanity imaginable, a complex vanity, 
an accumulation of ciphers, a lottery consisting entirely of blanks ; every 
earthly object being unsuitable to the wants of the rational soul, unsub- 
stantial, unsatisfactory, disappointing, and perishing. — Yet this traffic ot 
vanities is kept up all the year : because the carnal mind always hankers 
after one worldly trifle or other, and longs ' for change of follies and re- 
lays of joy ;' while objects suited to its feverish thirst are always at hand 
to allure it, deriving their efficacy from continually pressing, as it were, 
on the senses. — When our first parents were fatally prevailed on to join 
Satan's apostasy, they "forsook the fountain of living waters, (o hew out 
to themselves broken cisterns ;" and the idolatry of seeking happiness from 
the creature instead of the Creator, has been universal among all their 
posterity. Since the promise of a Saviour opened to fallen men a door 
of hope, the tempter has continually tried to allure them by outward ob- 
jects, or induce them by the dread of pain and suffering to " neglect so 
great salvation." Thus the prince of the devils sets up this Fair ; and 
by teaching men to abuse the good creatures of God to vile purposes, or 
to expect from them such satisfaction as they were never meant to afford, 
he has used them as baits to the ambition, avarice, levity, and sensuality 
of the carnal mind. No crime has ever been committed on earth, or con- 
ceived in the heart of man, which did not arise from this universal apos- 
tasy and idolatry; from the excess, to which the insufficiency of the ob- 
j^ect to answer the proposed end, gives rise ; and from the vile passion? 
which the jarring interests or inclinations of numberless competitors fi'i' 
honour, power, wealth, and pleasure, cannot fail to excite. As the 
streams of impiety and vice, which flow from this source, are A-aricd, ac- 
cording to men's constitutions, educations, habits and situations ; so diffe- 
rent worldly pursuits predominate in divers nations, or stages of civiliza- 
tion. Hence the manifold variations in the human character, which 
equal the diversity of their complexions, shape or capacities, though they 
be all of one nature. To this an allusion is made by ' the rows' in this 
Fair. The merchandise of Rome, which suited a rude and ignorant age. 



A HuhbuO tn t^e Fiti'r. 121 

the City, and yet not go through this town, " must needs go 
out of the world." The Prince of Princes himself, when 
here, went through this Town, to his own country, and that 
upon a Fair-day too : yea, and as I think, it was Beelzebub 
the chief lord of this Fair that invited him to buy of his vanities : 
yea, he would have made him Lord of the Fair, would he but 
have done him reverence as he went through the town : j'ea, 
because he was such a Person of honour, Beelzebub had him 
from street to street, and showed him all the kingdoms of the 
world in a little time, that he might if possible allure that 
Blessed One to cheapen and buy some of his vanities. But 
he had no mind to the merchandise, and therefore left the 
Town without laying out so much as one farthing upon these 
vanities.* This Fair, therefore, is an ancient thing, of long 
standing, and a very great Fair, (a) 

Now these Pilgrims, as I said, must needs go through this 
Fair. Well, so they did ; but behold, even as they entered 
into the Fair, all the people in the Fair were moved, and the 
Town itself, as it were, in a hubbub about them ; and that for 
several reasons : for, 

First, thfe Pilgrims were clothed with such kind of raiment 
as was diverse from the raiment of any that traded in that Fair, 

* Matt. iv. a, 9. Luke ir. 5 — 7. 
has now given place to the more plausible wares of sceptical philosophers 
which arc more agreeable to the pride of learning and human reasoning. 
Even things lawful in themselves, when sought, or possessed in a manner 
which is not consistent with " seeking Jirsi the kingdom of God, and his 
righteousness," become allurements of Satan to draw sinners into his fatal 
snare. 

(a) Christianity does not allow men to " bury their talent in the earth,"' 
or to put '' their light under a bushel :" they should not "go out of the 
world," or retire into cloisters and deserts : and therefore, they must all 
go through this Fair. Thus our Lord and Saviour endured all the temp- 
tations and sufferings of this evil world, without being at all impeded or 
entangled by them, or stepping in the least aside to avoid them. The age 
in which he lived peculiarly aVjounded in all possible allurements ; nnti. 
he was exposed to such enmity, contempt, and sufferings, as could never 
be exceeded or equalled. But "he went about doing good ;" and his 
whole conduct, as well as his indignant repulse of the tempter's insolent 
offer, hath emphatically shown his judgment of all earthly things, and ex 
hibited to us " an example that we should follow his steps." 
{lere are inserted the following lines : — 

' Behold Vanity-Fair I The Pilgrims there 

Are chained, and stoned beside : 
FjVen so it was our Lord past here, 
And on mount Calvary died. 
Q 11 



1^2 They are made the Authors of this Disturbance. 

The people, therefore,' of the Fair made ' a great gazing 
upon them : some said they were fools ;* some, they ^vei^ 
bedlams, and some, they were outlandish men. 

Secondly, And as they wondered at their apparel, so th^ 
did likewise lit their speech ; for few could understand what 
they said ; they naturnlly spoke the language of Canaan' ; bitt 
they that kept the Fair were the men of this world : so fhiit 
from one end of the Fair to the other they seehied barbarians 
each to the other. 

Thirdly, But that which did not a little amuse the merchan- 
disers was, that these Pilgrims set very light by all 'their 
wares : they cared not so much as to look npot^ them : and jj" 
they called upon them to buy, they would put their fingers in 
their ears, and cry, " Turn away mine eyes from beholding 
vanity ;"t and look upwards, signifying that their trade and 
traffic was in heaven. J (&) 

One chanced, mockingly, beholding the carriages of the 

* 1 Cor. iv. 9, 10. + Psn. cxix. 37. | Phil. iii. 20, 21. ■ " 
(6) The presence of real Christians in those places, where a large 
concourse of worldly men are colleeted for sinful purposes, must pro- 
duce a disturbance and effervescence ; and the smaller the number is of 
those 'who by their actions, words, or silence, protest against vice and im- 
piety, the fiercer the opposition that will be excited. A pious clergymani 
on board a vessel, where he was a single exception to the general ungod- 
liness that prevailed, gave great offence by constantly but silently with- 
drawing, when oaths or unseemly discourse made his situation uneasy ■ 
and he was called to account for so assuming a singularity I — Consistent 
believers, appearing in character among worklly people, and not disguis- 
JBg their sentiments, iilways excite this opposition ; but more accommo- 
dating professors escape it. An avowed dependence on the righteous- 
ness and atonement of Christ for acceptance, gives vast offence to those 
who relj' on their own good works for justification : and conformity to the 
example, and obedience to the commandments of the Redeemer, are 
deemed precise and uncouth in the judgment of those who "walk accord- 
ing to the course of this world ;" and they deem the Christian insane or 
outlandish for his peculiarities. His discourse, sensoned with piety, hu- 
mility, pnd spiritualitj% so differs from the " filthy conversation of the 
wicked,-' and the polite simulation of the courtly, that they can have no 
intercourse with him, or he with them : and when he speaks of the love 
ol'Christ, and tlie satisfaction of communion with him, while thci/ "blas- 
pheme the worthy name by which he is called ;" they must seem barbari- 
ans each to tiic other. But above al!, the believer's contempt of worldly 
things, when they interfere with the will and glory of God, forms such a 
testimony against all tiic pursuits and conduct of carnal men, as must ex- 
cite their greatest astonishment and indignation ; while he shuns with 
dread and abhorrenoe, as incompaUble with salvation, those very things 
to which they wholly addict themHelves without the least remorse. 



, Capse, s^f the Hubbub. 12S 

men, to say unto tlwm^ ' What will ye buy ?' but th^y look- 
ing gravely upon him, said, "We buy the truth."* At that, 
thei-e was an occasion taken to despise the men the more: • 
some mocking, some taunting, some speaking reprouchfully, 
and some calling upon others to smite them. At last things 
came to a hubbub and gi'eat stir in the Fair, insomuch that all 
order was confound,^d. Now was word presently brought to 
the great One of the Fair, who quickly came down, and depu- 
te 1 some of his mo.'^t trusty friends to take those men into ex- 
.uiiination about whom the Fair was almost overturned. So 
the men were brought to eximiination ; and they that sat upon 
them, asked them whence they came, whither they went, and 
what they did there in such an unusual garb ? The men told 
them that they were Pilgrims and strangers in the -world ; and 
that they were going to their own Countr}^ which was the 
heavenly Jerusalem ;t and tlnit they had given no occasion to 
the men of the Town, nor yet to the merchandisers, thus to 
abuse them, and to let them in their journey ; except it was 
for that, when one asked them what they 'would buy, thej"^ said 
they would "buy the truth." — But they that were appointed 
to examine them, did not believe them to be any other than 
bedlams, and mad, or else such as came to put all things into a 
confusion in the Fair. Therefore they took them and beat 
them, and besmeared them with dirt, and then put them into 
the cage, that they might be made a spectacle to all the men 
of the Fair, (c) There therefore they lay for some time, and 

'.^\, ..,::* Pror. xxiii. 23. t Heb, xi. 13— 16. 
(c) When the scoffs of those, " who think it strang;e that Christians will 
uot run with thetn to the same excess of riot," extort from them a full 
and explicit declaration of their principles, it may be expected that the 
reproaches and insults of their despisers will be increased ; and then all 
the mischief and confusion which follow will be laid to their charge — 
' There were no such disputes about religion before they came ;' " These 
men who turn the world upside down are come hither also ;" " they exceed- 
ingly trouble the city," town or village by their uncharitable discourse 
and example I — Thus Satan fakes occasion to excite persecution, when 
he fears lest the servants of God should successfully disseminate their 
principles : and persecuting princes and magistrates, his ' most trusty 
friends,' are deputed by him to molest and punish their peaceable subjects, 
for conscientiously refusing conformity to the ivorld, or for dissenting 
from doctrines and modes of worship which they deem unscripturaJ. 
Thus the most valuable members of the community are banished, impi'i- 
soned or, murdered ; multitudes are tempted to hypocrisy : encoura^e^ 
ment is given to time-servers to seek secular advantages by acting contra* 
ry to their consciences ; the principles of sincerity and integrity are gene* 



124 The Consequences of their Behaviour. 

•\vere made the objects of any man's sport, or malice, or re- 
venge ; the great One of the Fair laughing still at all that be^ 
fell them. But the men being patient, and " not rendering 
railing for railing, but contrariwise blessing," and giving good 
words for bad, and kindness for injuries done ; some men in 
the Fair, that were more observing and less prejudiced than 
the rest, began to check and blame the baser sort for their con- 
tinual abuses done by them to the men : they therefore in an- 
gry manner let fly at them again, counting them as bad as the 
men in the cage, and telling them that they seemed confede- 
I'ates, and should be made partakers of their misfortune. The 
others replied that, for aught they could see, the men were 
quiet and sober, and intended nobody any harm : and that 
there were many, that traded in their Fair, that were more 
worthy to be put into the cage, yea, and pillory too, than were 
the men that they had abused. Thus, after divers words had 
passed on both sides, (the men behaving themselves all the 
while very wisely and soberly before them ;) they fell to some 
blows and did harm one to another. Then Avere these two 
poor men brought before their examiners again, and there 
charged as being guilty of the late hubbub that had been in the 
Fair. So they beat them pitifully, and hanged irons upon them, 
and led them in chains up and down the Fair, for an example 
and terror to others, lest any should speak in their behalf, or 
join themselves unto them. But Christian and Faithful behav- 
ed themselves yet more wisely, and received the ignominy 
and shame that was cast upon them with so much meekness 
and patience, that it won to their side (though but few in com- 
parison of the rest,) several of the men in the Fair. This put 
the other party yet into a greater rage, insomuch that they con- 
cluded the death of these two men. Wherefore they threat- 
enedjtbat neither rage nor irons should serve their turn, but that 

rally weakened or destroyed by multiplied prevarications and false pro- 
fessions ; and numerous instruments of cruelty and oppression are involv- 
ed in this complication of atrocious crimes. — Our author doubtless drew 
many of his portraits, in the subsequent historical picture, from originals 
then sufficiently known ; and if any think that he has heightened his co- 
lourings, it may furnish them with a subject for gratitude, and a reason for 
content and peaceable submission to our rulers. In Fox's Martyrs we 
meet with authenticated facts, that fully equal this allegorical representa- 
tion : nay, ' The Acts of the Apostles' give us the very same view of the 
subject 



Their Sufferings and Comforts. 125 

they should die for the abuse they had donCj and for deluding 
tlie men of the Fair, (rf) 

'I'hen were they remanded to the cage again, until further 
orders should be taken with them. So they put them in, and 
made their feet fast in the stocks. 

Here, also, they called again to mind what they had heard 
from their faithful friend Evangelist, and were the more con- 
tinned in their way and sufferings by what he told them would 
happen to them. They also now comforted each other, that 
whose lot it was to suffer, that even he should have the best 
of it ; therefore each man secretly wished that he might have 
that preferment : but committing themselves to the all-wise 
disposal of Him that ruleth all things, with much content they 
abode in the condition in which they were, until they should 
be otherwise disposed of. 

Then a convenient time being appointed, they brought them 
forth to their trial in order to their condemnation. When the 
time was come they were brought before their enemies, and 
arraigned. The Judge's name was Lord Hategood : their in- 
dictment was one and the same in substance, though somewhat 
varying in form ; the contents whereof was this : 

That they were enemies to, and disturbers of their trade ; 
that they had made commotions and divisions in the tOTj^n, and 

(rf) The contempt, injustice, and cruelty, with which persecutors treat 
the harmless disciples of Christ, gives them an occasion of discovering 
that amiable conduct and spirit which accord to the precepts of Scrip- 
ture, and the example of persecuted prophets and apostles ; and this of- 
ten produces the most happy eflects on those who are less prejudiced, 
which still more exasperates determined opposers ; yet it frequently pro- 
cures a short respite for the persecuted, while worldly people quarrel 
ahout them among' themselves. And even if greater severity be at length 
determined on, persevering prudence, meekness, and patience, amidst all 
the rage of their enemies, will bear testimony for them in the consciences 
of numbers; their religion will appear beautiful, in proportion as their 
persecutors expose their own odious deformity. God will be with them 
to comfort and deliver them ; he will be honoured by their profession 
and behaviour, and many will derive the most important advantage, from 
their patient sufferings and cheerful fortitude in adhering to the truths 
of the gospel. But Vi'hen believers are put off their guard by ill usao'e ; 
when their zeal is rash, contentious, boasting, or disproportionate ; when 
they are provoked to render " railing for railing,-" or to act contrary to 
the plain precepts of Scripture : they bring guilt on their consciences, 
stumble their brethren, harden the hearts and open the mouths of oppos- 
ers, dishonour God and the gospel, and gratify the great enemy of souls ; 
who malignantly rejpices in their misconduct, but is tortured when they 
endure suiibriugs in a proper manner. 

11* 



116 They are brought fcrth to Trial. 

had won a party to their own most dangerous opinions, in con- 
tempt of the law of their Prince. 

Then Faithful began to answer, that he bad only set him- 
self against that which had set itself against Him that is 
Jngher than the highest. And, said he, as for disturbance, I make 
none, being myself a man of peace ; the parties that were won 
to us were won by beholding oiir truth and innocence ; and 
they are only turned from the worse to the better. And as to 
the king you talk of, since he is Beelzebub, the enemy of our 
Lord, I defy him, him and all his angels, (e) 

Then proclamation was made, that they that had aught to 
say for their lord the king against the prisoner at the bar, 
should forthwith appear and give in their evidence. So there 
came in three witnesses, to wit, Envy, Superstition, and Pick- 
thank. , They were then asked if they knew the prisoner at 
the bar ; and what they had to say for their lord the king 
against him. 

Then stood forth Envy, and said to this effect : My lord, I 
have known this man a long time, and will attest upon my oath 
before this honourable bench, that he is (/) 

Judge. Hold, give him his oath. 

(e) The description of the process, instituted against the Pilgrims, is 
given in language taken from the legal forms used in our courts of justice, 
which in Mr. Bunyan's days were shamefully perverted to subberve the 
most iniquitous oppressions. — The allegorical narrative is framed in such 
a manner, as emphatically to expose the secret reasons, which influence 
men to persecute their inoffensive neighbours ; and the very names em- 
ployed declare the several corrupt principles of the heart, from vhence this 
atrocious conduct results.— Enmity against God, and his holy character, 
law, worship, truth, and servants, is the principal source of persecution; the 
judge in Faithful's trial. The interference of spiritual religion with men's 
covetous, ambitious, and sensual pursuits ; and the interruption it gives to 
their false peace, and unanmity in ungodliness or hypoci-isy, which it tends 
to expose and undermine, form the grounds of the indictment : that is, when 
the persecuted can truly answer, that they ' only set themselves against 
that which sets itself against Mim, who is higher than the highest ;' and 
when they do not suffer ''as evil doers, busy bodies in other men's mat- 
ters," ambitious competitors for secular advantages, or contentious dispu- 
tants about political questions. 

(f) The names of these witnesses declare the character of the most ac- 
tive instruments of persecution. Even Pilate could perceive that the 
Jewish Scribes and Priests were actuated by eiivi/, in delivering up Jesuw 
to him. His instructions descredited their's, and diminished their repu- 
tation and influence ; he was more followed than they : and in propor- 
tion as he was deemed a teacher sent from God, they were disregarded as 
Wind guides. Thus formal instructors, and learned men, who are stran- 
gers to the power of godliness, have always affected to despise the profea- 



Envy^s Testimony. 127 

So they sware him. — Then he said, My lord, this man, not* 
withstanding his plausible name, is one of the vilest men in our 
country ; he neither regardeth prince nor people, law nor 
custom ; but doeth all that he can to possess all men with cer- 
tian of his disloyal notions, {g) which he in the general calls 
' principles of faith and holiness.' And, in particular, I heard 
him once myself affirm, that Christianity and the customs of 
our Town of Vanity were diametrically opposite, and could 
not be reconciled. By which saying, my lord, he doth at 
once, not only condemn all our laudable doings, but us in the 
doing of them. 

sors and preachers of the gospel as ignorant enthusiasts. They envy the 
reputation acquired by them, and are angry at the success of their doc- 
trines. If they have not the authority to silence the minister, they will 
brow-beat such of his hearers as are within the reach of their influence ; 
especially if they have affronted them by forsaking their uninteresting in- 
structions. If they cannot prevail upon "the powers that be" to interfere ; 
they will employ Jreproaches, menaces, or even oppression, to obstruct 
the progress of evangelical ministers : should any obsolete law remain 
unrepealed, of which they can take advantage, they will be the first to 
enforce it ; and if the rulers engage in persecution, they will take the lead 
as prosecutors and witnesses. — As this was remarkably the case in our 
author's days ; and as the history of the old and new Testament, and 
every authentic record of persecutions, give the same view of it ; we can- 
not be greatly at a loss to know what was especially meant by this em- 
blem. In other respects there is seldom much in the circumstances of 
pious persons, to excite the eyiv^/ of their ungodly neighbours ; as thy de- 
spise their spiritual privileges and comforts. 

(g-) It has always been the practice of envious accusers to represent 
those, who refuse religious conformity, as disloyal and disaffected to the 
civil government of their country ; because they judge it " right to obey 
God rather than man !" How grievous then is it, that auy, who profess 
the gospel, should give plausibility to such calumnies I How desirable for 
them, after the example, and in obedience to the precepts, of Christ and 
his Apostles, " by well doing to put to silence the ignorance of foolish 
men," "to avoid all appearance of evil," "to render to Cesar the things 
that are Cesar's," and to constrain even enemies to bear testimony to 
their peaceable deportment ! This would exhibit their patient suffering 
for conscience sake as amiable and respectable, in the eyes of all not im- 
mediately engaged in persecution ; and would give a sanction to their 
most bold and decided testimony against every kind of vice, impiety, and 
false religion. But when they revile the persons of rulers, or make re- 
ligion the pretext for intermeddling out of their place in political matterf, 
and in attempting to disturb the peace of the community ; they exceed- 
ingly strengthen men's prejudices against the doctrines of the gospel, and 
the whole body of those who profess them ; and thus give occasion, and 
furnish an excuse, for that very persecution of which they complain, in 
other respects with the greatest justice. 



128 Superstition and P{ckthank''s Deposition. 

Then did the Judge say unto him, Hast thou any more to 
s.iy ? 

E^ivy. My lord, I could say much more, only I would not 
be tedious to the court. Yet if need be, when the other gen- 
tlemen have given in their evidence, rather than any thing shall 
be wanting that will despatch him, 1 will enlarge my testimony 
against him. — So he was bid to stand by. 

Then they called Superstition, and bid him look upon the 
prisoner : they also asked what he could say for their lord the 
king against him ? Then they sware him ; so he began : 

My lord, 1 have no great acquaintance with this man, nor 
do I desire to have further knowledge of him ; however, this I 
know, that he is a very pestilent fellow, from some discourse 
that the other day I had with him in this town ; for then, talk- 
ing With him, I heard him say that our religion was naught, 
and such by which a man could by no means please God. 
Which sayings of his, my lord, your lordship very well knows 
what necessarily thence will follow, to wit, that we still do 
worship in vain, are 3'et in our sins, and finally shall be dam- 
ned : and this is that which I have to say. (//) 

Then was Pickthank sworn, and bid s;iy what he knew in 
the behalf of their loi'd the king agninst the prisoner at the bar. 

(Ii) Superstition represents another class of unJerliu;^ persecutors ; (for 
the principals are often masked infidels.) Traditions, human inventions, 
forms and externals, appear to them decent, venerable and sacred ; and 
are mistaken with pertinacious ignorance, for the substance of religion. 
As mere circumstances of worship, some of these may very well answer 
the purpose ; provided they be not imposed., magnified above their 
value, or substituted in the place of things essentially good : others are 
bad, in their origin, use and tendency ; yet the truths, ordinances and 
commandments of God are made void that men may keep them ! AVhat 
is pompous or burdensome appears to such men meritorious ; and the ex- 
citeniGat of mere natural passions, (as at a tragedy,) is deemed a most 
needful help to true devotion. They are, therefore, eminently qualified 
to be witnesses against the faithful servants of God : for they " think they 
are thus doing him service," while they are opposing a company of pro- 
fane despisers of their idolized forms ; a set of fanatics, heretics, and pesti 
lent schismatics ! Their religious zsal contracts and hardens their hearts ; 
and the supposed goodness of the cause sanctifies their hitter rage, enmity 
and calamuy. The extreme odiousness of these proceedings should excite 
all who love the truth, to keep at the utmost distance from such obstinate 
confidence and violence ; to discountenance them to the utmost, in the 
zealots of their own sentiments; and to leave the enemies of the gospel, 
if possible, to monopolize this disgrace. For, hitherto, almost all parties 
have been betrayed into it, when advanced to power ; and this has given 
the enemies of Christianity their most plaaaible arguments against it. 



Faithful- s Anvwer. 129 

M}', lord and you gentlemen all, this fellow I have known 
a long time, and have heard him speak things that ought not to 
be spoken ; for he hath railed on our noble prince Beelzebub, 
and hath spoken contemptibly of his honourable friends, whose 
names are the lord Old-man, the lord Carnal-delight, the lord 
Luxurious, the lord Desire-of-vain-glory, my old lord Lech- 
ery, Sir Having-greedy, with all the rest of our nobility : and 
he hath said, moreover, that, if all men were of his mind, if 
possible, there is not one of these noblemen should have any 
longer a being in this town. Besides, he hath not been afraid 
to rail on you, my lord, who are now appointed to be his 
Judge, calling you an ungodly villain, with many other such- 
like vilifying terms, with which he hath bespattered most ot 
the gentry of our town, (i) 

When this Pickthank had told his tale, the Judge directed 
his speech to the prisoner at the bar, saying, Thou runagate, 
heretic, and traitor, hast thou heard what these honest gen- 
tlemen have witnessed against thee ? 

Faith. May I speak a few words in my own defence ? 

Judge. Sirrah, sirrah, thou deservest to live no longer, but 
to be slain immediately upon the place ; yet, that all men may 
see our gentleness towards thee, let us see what thou hast to 
say. 

Faith. I say then, in answer to what Mr. Envy hath spoken, 
I never said aught but this, that what rule, or laws, or custom, 
or people, were flat against the word of God, are diametrically 
opposite to Christianity. If I have said amiss in this, convince 

(i) Picktliank represents a set of tools that persecutors continually use ; 
namely, men of no religious principle ; who assume the appearance of 
zeal for any party, as may best promote their interests ; and who inward- 
ly despise both the superstitious and the spiritual worshipper. These mca 
discern little in the conduct or circumstances of believers to excite either 
their rage, or envy ; but if their superiors be disposed to persecute, they 
will afford their assistance ; for preferment runs in this channel. So that 
they bear their testimony from avarice or ambition, and flatter the most 
execrable characters, in order to get forward in the world : this being the 
grand object to which they readily sacrifice every thing else. The names 
of those against whom Faithful spoke, show that his crime consisted in 
protesting, by word and deed, against vices, which the great too often 
think themselves privileged to commit without censure ; and not in re- 
viling the persons, or misrepresenting the actions of superiors. The for- 
mer may with great propriety be done at all times ; and on some occasions 
the testimony against sin cannot be too closely applied to the consciences 
of the guilty, without respect of persons : but the latter is always unjust 
and unscriptural. 

R 



130 The Judge's Charge to the Jury. 

me of my error, and I am ifeady he^re.ljjel'ore you to makft my 

recantation. J. ; , . - . .. ...^ ..< .. . .ng ,ji,, 

As to the second, to wit, Mr. Superstition, and fliiaic^aiigc 
against me, I said only this, that in the worship of God tliere 
is required a divine faith ; but there can be no divine faith 
without a divine revelation of the will of God." Therefore, 
whatever is thrust into the worship of God, that is not agre,e,a- 
ble to divine revelation, cannot be done but by a huihaa^art;h, 
which fidth will not be profitable to eternal life. 

As to what Mr. Picktbank hath said, 1 say, (avoiding terms, 
as that I am said to rail, and the like,) that the prince of thi;^ 
town, with all the rabblement^ his attendants, by this gentle- 
man named, are more tit for a being in hell than in this Town 
and Country ; and so the lord have mercy upon me. \k) ., 

Then the Judge called to the jury^ (who all this while stood 
by to hear and observe ;) Gentlemen of the jury, you see this 
man about whom so great an uproar hath been made in this 
Town ; you have also heard \vhat these worthyr'gentlemen hare 
witnessed against him ; also you have heard his rcpl}' and 
confession. It lieth now in your breasts to hang him or save 
Ills life ; but yet I think meet to instruct you into our law. 

There was an act made in the days of Pharaoh the great, 

(k) Faithfurs defence is introduced by these lines, as in the foregoing; 
instances : — 

' Now, Faithful, play the man, speak for thy God ; 

Fear not tiic wicked's malice, nor their rod : 

Speak boldly, man, the truth is on thy side ; 

Die for it, and to life in triumph ride.' 
Christians in such circumstances should be more coDcerned for tl.c ho- 
nour of God than for their own credit or safety ; and they should take 
occasion to bear a decided testimony to the truths, commandments and 
institutions of the Scripture : leaving it to their accusers, judges, or hear- 
ers, to determine v.'hat sentiments or practices are thus proved to be anti- 
ehristian, or vvhat numbers of '• teachers in Israel" are exposed as blind 
guides. That faith, (by v/hich alone we approach to God, and accepta- 
bly worship him,) has no other object than divine revelation ; nothing 
done without the express tvarrajU of Scripture can be profitable to eter- 
nal life, whatever may be said for its expediency ; but every tiling foist- 
ed into religion contrary to that sacred rule must be an abomination. — 
Human faith may >;lease men ; but without a divine faith it is impossible 
to please God, either in general or any particular action. And, as We 
can seldom speak against the vile lusts of men, without being judged by 
implication to rail against such as are notoriously addicted to them, we 
cannot be the followers of Him, " whom the world hated, because he tes- 
tified of it that its works were evil," unless we be willing to risk all con- 
seijueQces in copying his example. 



Fuithfal t^ Condemned. !31 

servant to our prince, that lest those of a contrary religion 
should multiply and grow too strong for him, their males 
should he thrown into the river.* — ^There wits also an act 
made in the days of Nebuchadnezzar the great, another of his 
servants, that whoever would not fall down and worship his 
golden image, should be thrown into a fiery fiirnace.t — There 
was also an act made in the days of Darius, that whoso for 
some time called upon any God but him should be cast into 
the lions' den. J Now the substance of these laws this rebel 
has broken, not only in thought, (which is not to be borne) 
liut also in word and deed ; which must therefore needs be 
intolerable. 

For that of Pharaoh ; his law was made upon a supposition 
lo prevent mischief, no crime yet being apparent. But here 
is a crime apparent. For the second and third ; you see he 
(lisputeth against our religion ; and for the treason he hath 
confessed, he dejBerveth to die the death. (/) 

i^hen went the jury out, whose names were Rlr. Blind-man. 
MA No-good, Mr. Malice, Mr. Love-lust, Mr. Live-loose, 
Mr. Heady, Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cru- 
elty, Mr. Hate-light, and Mr. Implacable ; who every one 
leave in his private verdict against him among themselves, and 
iii'terward unanimously concluded to bring him in guilty be- 
lore the judge. And first Mr. Blind-man, the foreman, said, ' I 
see clearly that this man is a heretic' Then said Mr. No- 
Rood, ' Away with such a fellow from the earth.' ' Ay,' said 
Mr. 3Ialice, ' for I hate the very looks of him.' Then said 
Mr. Love-lust, ' 1 could never endure him.' ' Nor 1,' said Mr. 
Live-loose, ' for he would always be condemning my way.' 

* ExoJ. i. t Dan. iii. | Dan. vi. 

(/) A more just and keen satyrical description of such h^al iniquities, 
can scarcely be imag^ined, than that contained in this passage. The sta- 
tutes and precedents adduced, (with a humorous and well imitated re- 
ference to the style and manner, in Avhich charges are commonly given to 
juries ;) showw hat patterns persecuting legislators and magistrates choose 
to copy, and whose kingdom they labour to uphold. Nor can any im- 
partial man deny, that the inference is fair which our author meant the 
reader so deduce ; namely, that nominal protestants, enacting laws requir- 
ing conformity to their own creeds and forms, and inflicting punishments 
on such as peaceably dissent from them, are actually involved in the guilt 
of these heathen persecutors, and of their anti-chriatian successors; even 
if their doctrine and worship be allowed to be scriptural and spiritual. — 
For these methods only serve to promote hypocrisy, and to expose the- 
conscientious to the malice, envy or avarice of the unprincipled. 



134 FaitkfuVs Torments and Death. 

' Hang him, hang him,' said Mr. Heady. ' A sorry scrub,' 
said Mr. High-mind. ' My heart riseth against him,' said Mr. 
Enmity. * He is a rogue,' said Mr. Liar. * Hanging is too 
good for him,' said Mr. Cruelty. ' Let us despatch him out ot' 
the way,' said Mr. Hate-light. Then said Mr. Iim placable, 
' Might I have all the world given me, I could not be reconcil 
ed to him : therefore let us forthwith bring him in guilty of 
death,' And so they did ; therefore he was presently con- 
demned to be had from the place where he was, to the place 
from whence he came, and there to be put to the most cruel 
death that could be invented. 

They therefore brought him out to do with him according to 
their law : and first they scourged him, then they buffeted 
him, then they lanced his flesh with knives ; after that they 
stoned him with stones, then pricked him with their swords ; 
and last of all they burned him to ashes at the stake. Thus 
came Faithful to his end. (tn) 

Now I saw that there stood behind the multitude a chariot 
and a couple of horses waiting for Faithful ; who, so soon as his 
adversaries had despatched him, was taken up into it, and 
straightway was carried up through the clouds, with sound of 
trumpet, the nearest way to the Celestial Gate. But, as for 

(ni) The names of the jury-men, and their general and particular ver- 
tficts, the cruel execution of Faithful, and the happy event of his suffer- 
ings, need no comment. It was not indeed the practice of the times in 
which our author lived, to inflict death on those who were persecuted for 
conscience sake : yet very great rigours were used ; the system then adopt- 
ed, if carried to its consequences, must have ended in the extermination 
of all non-conformists from the land ; it was natural to expect still great- 
er cruelty from persons who were found capable of the severities already 
experienced ; and without all doubt many actually lost their lives, in one 
w^ay or other, by the persecutions to which they were exposed. All 
those, who feel a disposition to employ the power of the magistrate 
against such as differ from them in religious matters, should attentively 
consider the contemptible and odious picture here delineated with (he 
most entire justice, of the whole race of persecutors, and of their charac 
ters, principles, motives, and conduct : that they may learn to hate and 
dread such an anti-christian practice, and shun the most remote approaclj 
es to it. On the other hand, they who are exposed to persecution, or in 
danger of it, should study the character and conduct of Faithful, that 
they may learn to suffer in a Christian spirit, and to adorn the gospel in 
the fiery trial. — The (bllowing lines are here introduced as before : — 

' Brave Faithful ! bravely done in word and deed I 

Judge, witnesses, and jury have, instead 

Of overcoming thee, but shown their rage. 

When they are dead, thouTtlive from age to age.? 



Faithful IS taken to Glonj. Christian's Escape. 133 

Christian, he had some respite, and was remanded back to 
prison ; so he there remained for a space : but he that over- 
rules all things, having the power of their rage in his own 
}uuid, so wrought it about that Christian for that time escaped 
them and went his way. (n) 

And as he went he sung, saj'ing, 

' Well, Faithful, thou hast faithfully profest 
Unto thy Lord, with whom thou shalt be blest, 
When/aithless ones, with all their vain delights, 
Are crying out under their hellish plights. 
Sing, Faithful, sing, and let thy name survive. 
For though they kill'd thee, thou a rt yet alive.' 

Now I saw in my dream that Christian went not forth alone ; 
I'ur there was one whose name was Hopeful, (being so made 
l)y the beholding of Christian and Faithful, in their words and 
l»eliaviour in their sufferings at the Fair,) who joined himself 
unto him ; and entering into a brotherly covenant, told him 
that he would be his companion. Thus one died to make tes- 
timony to the truth, and another rises out of his ashes to be a 
companion with Christian. This Hopeful also told Christian, 
that there were many more of the men in the Fair, that would 
take their time and f(filow after, (o) 

(/i) When the believer has done his work, the wrath of man may be 
permitted to expedite his removal to his heavenly inheritance ; but all 
the malice and power of earth and hell are utterly unavailing to cutoff 
any one till the purposes of God respecting him are accomplished. Thus 
the Apostles were preserved during Saul's persecution, and Peter was 
rescued from the hands of Herod. The Lord has various methods of pro- 
tecting and liberating his servants : sometimes he intimidates their perse- 
cutors; the paroxysm of their fury abates; or they are disheartened by 
ill success in their efforts to extirpate the hated sect ; the principles and 
instruments are left to quarrel among themselves ; their cruelties disgust 
the people, so that they dare not proceed ; political interests engage even 
ungodly princes to promote toleration, and chain up the demon persecutioM : 
or the Lord raises up one of his own servants to authority, that he mas' 
be a protector of his church, and disappoint the devices of his enemies. 

(o) ' The blood of the martyrs is the seed of the church :' for sufi'erings 
properly endured, form the most convincing and useful kind of preaching. 
The name of Christian's new companion denotes the opinion, which esta- 
blished believers from at first, of such as begin to profess the gospel in au 
intelligent manner. The nature of an allegory rendered it impracticable 
to introduce the new convert, as beginning his pilgrimage from the same 
place, or going through the same scenes, as Christian had done : neithei' 
could Faithful, for the same reason, be represented as passing the river 
afterward mentioned. But the brollierly covenanU in which Hopeful 
joined himself with his companion, must be supposed to imply the sub- 
staqce of all that had been spoken of, as necessary to final acceptance. 

12 



134 Christian and Hopeful overtake By-ends. 

So I saw that quickly after they got out of the fair, they 
overtook one that was going before them, whose name was By- 
ends : so they said to him, What countryman. Sir ? and. How 
far go you this way ? He told them that he came from the town 
of Fair-speech, and he was going to the Celestial City, but told 
them not his name. 

From Fair-speech ? said Christian : is there any good that 
lives there ?* 

Yes, said By-ends, I hope. 

Chr Pray, Sir, what may 1 call you ? 

By. I am a stranger to you and you to me : if you be going 
this way, I shall be glad of your company : if not, 1 must be 
content. 

Chr. This town of Fair-speech I have heard of it, and, as I 
remember, they say it's a wealthy place. 

By. Yes, I will assure you that it is ; and I have very many 
rich kindred there. 

Chr. Fray who are your kindred there, if a man may be so 
bold? 

By. Almost the whole town : and, in particular, my lord 
Turn-about, my lord Time-server, my lord Fair-speech, from 
whose ancestors that town lirst took its name : also Mr. 
Smooth-man, Mr. Facing-both-ways, Mr. Any-thing ; and the 
parson of our parish, Mr. Two-tongues, was my mother's own 
brother by father's side : and, to tell you the truth, I am a 
gentleman of good quality, yet my great grandfather was but a 
waterman, looking one way and rowing another, and I got most 
of my estate by the same occupation 

Chr. Are you a married man ? 

By. Yes, and my wife is a very virtuous woman, the daugh- 
ter of a virtuous woman ; she was my Lady Feigning's daugh- 
ter, therefore she came of a very honourable family, and is 
arrived to such a pitch of breeding, that she knows how to 
carry it to all, even to prince and peasant. It is true, we 
somewhat differ in religion from those of the stricter sort, but 
3'et in two small points. First, we never strive against wind 
and tide. Secondly, we are always most zenlous when reli- 
gion goes in his ?il\er '•dippers ; we love much to walk with him 
in the stree t, if the sun shines, and the people ap}daud it. (p) 

■ * Prov. xxvi. 25. 
(p) The character of By-ends, and the group that attended him, forms 
» clear detection and merited condemnatioa of a larjje company of false 



'' Christian detects By-ends. 135 

Then Christian stept a little aside to his fellow Hopeful, 
saying, It runs in my mind that this is one By-ends of Fair- 
speech ; and if it be he, we have as very a knave in our compa- 
ny, as dwelleth in all these parts. Then said Hopeful, Ask 
him ; methinks he should not be ashamed of his name. So 
Christian came up with him again, and said, ' Sir, you talk as 

professors ; and is not at all inferior in importance to the preceding severe 
satire on open persecutors. — When rest is giA'en to the church, hypocrites 
often multiply more than real Christians. — The name of this man, and 
those of his town and relations, do not merely describe his original cha- 
racter and situation, (as Christian was at first called Graceless of the 
City of Destruction ;) but they denote the ni»ture of his religious profess 
sion. Believers look back on their former principles and behaviour with 
shame and abhorrence ; but hypocrites, when reproved for evident sins, 
excuse them, because Christ came to save the lost, and because he is 
merciful to the chief of sinners. Christian would readily have granted 
that ' no good lived' at his native city ; and on Uiat very account he had 
renounced it with all his old connexions : but By-ends hoped better of 
Fair-speech, and gloried in his honourable relations there. Yet he was 
ashamed of his name ; for men are unv/illing to allow that they seek no- 
thing more than worldly advantages by religion. The names here select- 
ed are most emphatically descriptive of that whole company of professed 
Christians, who, under various pretences, suppose " that gain is godliness." 
The polite simulation and dissimulation, which some most courtly writers 
have inculcated, as the summit of good breeding, the perfection of a finish 
ed education, and the grand requisite for obtaining consequence in society 
if introduced into religion, and adopted by professors or preachers of the 
gospel, in connexion with fashionable accomplishments and an agreeable 
address, constitute the most versatile, refint-d, and insinuating species of 
hypocrisy that can be imagined : and a man of talents, of any occupation 
or profession, may render it very suViservient to his intere«ts ; by insuring 
(he patronage or custom of those to whom he attaches himself, without 
giving much umbrage to the. world, which may indeed despise such a 
character, but will not deem him worthy of hatred. He may assume any 
of the names here provided for him, as may best suit his line in life ; and 
may shape his course, in subserviency to his grand concern, with consid- 
erable latitude ; provided he has prudence enough to keep clear of scan- 
dalous vices: he will not be long in learning the beneficial art of using two 
tongups with one mouth, and of looking one way and rowing another . 
and perhaps he may improve his fortune by an hououiable alliance, with 
some branch of the ancient family of the Feigning?. Tlie grand diflier- 
enoe betwixt tliis whole tribe, and the body of true Christians, consists in 
these two things : Christians seek the salvation of their souls, and at the 
same time aim to glorify God, and be useful to their neighbours ; but 
hypocrites jirofess to be religious in order to obtain friends, patrons, cus- 
tomers, or applause : those follow the Lord habitually, whatever tribula- 
tions arise because of the word ; but these conceal or deny their pi'ofes- 
sion, when, instead of gaining by it, they are exposed to reproach or per- 
secution. 



136 Christian detects By-ends. 

If you knew something more than all the world doth : (jj) and, 
if I take not my mark amiss, I deem I have half a guess of you : 
is not your name Mr. By-ends, of Fair speech ? 

By. This is not my name, but indeed it is a nick-name that 
is given mc by some that cannot abide me, and I must be con- 
tent to bear it as a reproach, as other good men have borne 
iheir's before me. 

Chr. But did you never give an occasion to men to call you 
by this name ? 

By. Never, never ! the worst that ever I did, to give them 
an occasion to give me this name, was, that I had always the 
luck to jump in my judgment with the present way of the 
times, v/hatever it was ; and my chance was to get thereby. 
But if things are thus cast upon me, let me count them a 
blessing ; but let not the malicious load me therefore with 
reproach. 

Chr. I thought indeed that you were the man that 1 heard 
of, and, to tell you what I think, I fear this name belongs to 
you more pi-operly than you are willing we should think it 
doth. 

By. Well, if 3'ou will thus imagine, I cannot help it : you 
shall find mc a fair company-keeper if you will still admit me 
your associate. 

Chr, If you will go with us, you must go against wind and 
tide, the which, 1 perceive, is against your opinion ; you must 
also own religion in his rags as well as when in his silver slip- 
pers : and stund b}*^ him too when bound in irons, as well as 
when he walketh the streets with applause. 

By. You must not impose, nor lord it over my faith ; leave 
me to my liberty, and let me go with you. 

Chr. Not a step further, unless you will do in what I pro- 
pound, as we. 

Then said By-ends, I shall never desert my old principles, 
since they are harmless and profitable. If 1 may not go with 

(q) The people of tlie world, who avow their real character, know 
how to serve Mammon b)' neglecting' and despising God and religion; 
and the disciples of Christ can serve God by renouncing the world and 
its friendship : but time-servers talk as if they had found out the secret of 
\miting these two discordant interests, and thus of 'kuowing something 
more than all the world.' — This is the most prominent feature in this 
group of portraits, which in other respects exhibits great dissimilarities, 
and contains the faces of persons belonging to every division of professed 
Christians on earth. 



Chrishan and Hopeful part from By-ends. 137 

you, I must do as 1 did before you overtook me, even go by 
myself, until some overtake me that will be glad of my com- 
pany, (r) 

Now I saw in my dream that Christian and Hopeful forsook 
him, and kept their distance before him ; (s) but one of them 
looking back, saw three men following Mr. By-ends, and be- 
hold as they came up with him he made them a very low con- 
gee ; and they also gave him a compliment. The men's 
names were Mr. Hold-the-world, Mr. Money-love, and Mr. 
Save-all ; men that Mr. By-ends had formerly been acquainted 
with ; for in their minority they were school-fellows, and 
were taught by one Mr. Gripeman, a school-master in Love- 
Gain, which is a market-town in the county of Coveting, in 
the north. This school-master taught them the art of getting, 
either by violence, cozenage, flattery, lying, or by putting on 
a guise of religion ; and these four gentlemen had attained 
much of the art of their master, so that they could each of 
them have kept such a school themselves. 

Well, when they had, as 1 said, thus saluted each other, Mr. 
Money-love said to Mr. By-ends, Who are they upon the 
road before us ? for Christian and Hopeful were yet within 
their view. 

By. They are 'a couple of far countrymen, that after their 
mode are going on pilgrimage. 

Moticy. Alas ! why did they not stay, that we might have 

(r) When hypocrites are charged with their double-dealing and obvi- 
ous crimes, they commonly set it dovr-n to the account of persecution, and 
class themselves with that blessed company, of whom "all manner of evil 
is spoken /a/^e/y, for the name of Christ :" as if there were no difference 
between suffering as a Christian, and being a scandal to the very name 
of Christianity ! Thus they endeavour to quiet their minds, and keep up 
their credit ; deeming themselves at the same time very prudent und for- 
tunate, in shifting about so as to avoid the cross, and secure their tempo- 
ral interests. The Apostle says concerning these men, "• from such turn 
away, " and the decided manner in which Christian warns By-ends, and 
renounces his company, though perhaps too plain to be either approved 
or imitated in this courtly candid age, is certainly warranted and required 
by the Ho[y Scriptures. 

(s) ^In the second edition, printed 1G78, all tlis subsequent part of thii 
episode is wanting; till Christian and Hopeful enter the plain Ease : but 
there can be no doubt of its having been added by the author himself, 
for it is his manner entirely. This induces a doubt, whether some other 
alterations from that edition were not made by the Author; and on this 
ground, it has been necessary to exercise a discretionary power io admit- 
ting or rejecting them. 

S 12* 



138 By-ends and his Party censure Christian 

had their good company ? for thej', and wc, and 3 on, Sir, I 
hope, are all going on pilgrimage, (t) 

By. We are so indeed : but the men before us are so rigid, 
and love so much their own notions, and do also so lightly es- 
teem the opinions of others, that let a man be ever so godly, 
yet if he jumps not with them in all things, they thrust him 
quite out of their company. 

Save. That's bad : but we read of some that are righteous 
overmuch, («) and such men's rigidness prevails with them to 

(/) It might have been supposed that the persons, here introduceJ, 
were setlled inhabitants of the Town of Vanity, or the City of Destruc- 
tion : but indeed they professed themselves Pilgrims, and desired du- 
ring the sun-shine to associate with Pilgrims ; provided they 
would allow them, to hold ike world, love money, and save all, whatever 
became of faith and holiness, of honesty, piety, truth, and charity ! — Co- 
vetousness, whether it consist in rapaciously trying to got money, to 
hoard or to lavish, in purchasing consequence, power, or pleasure, or in 
supporting magnificence and the pride of life ; or in parsimony as to the 
ordinary propor'i.ion of expenditure ; or in tenacity, when duty requires a 
man to part with it; is a vice not so easily defined as many others. At 
the same time it enables a man, in various ways, to reward those who can 
be induced to connive at it, and to render it dangerous to oppose him : so 
that it is not wonderful that it generally finds more quarter, even among 
religious persons, than other vices, which are not marked Vv-ith so black a 
brand in the Holy Scriptures. Too many professing to be the disciples 
of Christ, "bless the covetous, whom God abhorreth," and speak to them 
as if they were doubtless true Christians ; because of their steadiness in 
the profession of a doctrinal system, and a motle of worship ; attended by 
morality, where money is not couceraed and scandal might be incurred ; 
and a narrow disproportionate contribution from their abundance, to sup- 
port the interest of a society or a party. Thus the " vile person is called 
liberal, and the churl is said to be bountiful :" and the idolatry of worship- 
ping money has seldom been execrated equally:-with that of them, " whose 
god is their belly ;" unless when so enormous as to become a kind of in- 
saiuty. — The most frugal support of religious wor;hip, with the moat dis- 
interested pastors and managers, is attended v/illi an expense that the 
poor of the llock are utterly unable to defray : by this opening, Hold-the- 
world and ?Joney-love frequently obtain adinission,_aud acquire undue 
influence among Pilgrims. And when the effect of raigAining selfishness 
in the hearts of true believers, insinuating itself under'the specious plea 
of prudence and necessity, and the ill consequences of specious hypocrites 
ascocialiug -with them, are duly considered ; with the cehsure that mu:tt 
fall upon a few obscure individuals v/ho attempt to stem the torrent; it 
will appear evident tliat the rich, and they who are growing rich have 
more need of self-examination and jealousy over their own hearts than 
wny other persons ; because they will be less plainly warned and reprov- 
ed, in public and private, than their inferiors. 



I 



They applaud their own Principles. 139 

judge and condemn all but themselves : but I pray what and 
how many were the things wherein you differed ? 

By. Why they, after their headstrong manner, conclude, 
that it is their duty to rush on their journey all weathers ; and 
J am for waiting for wind and tide. They are for hazarding 
all for God at a clap, and I am for taking all advantages to se- 
cure my life and estate. They are for holding their notions 
though all other men be against them ; but I am for religion in 
what, and so far as, the times and my safety will bear it. 
They are for religion Avhen in rags and contempt ; but I am 
for him when he walks in his golden slippers, in the sun-shine, 
and with applause. 

Hold. Ay, and hold you there still, good Mr. By-ends : for 
my part, I can count him but a fool, that having the liberty to 
keep what he h^iSj shall be so imwise as to lose it. Let us be 
" wise as serpents ;" it is best ' to make hay when the sun 
shines ;' you see how the bee lieth still in winter, and bestirs 
her only when she can have profit with pleasure. God sends 
sometimes rain and sometimes sun-shine : if they be such fools 
as to go through the first, yet let us be content to take fair 
weather along with us. For my part, I like that religion best 
that will stand with the security of God's good blessings unto 
us : for who can imagine, that is ruled by his reason, since 
God has bestowed upon us the good things of this life, but that 
lie would have us keep them for his sake ? Abraham and Solo- 
mon grew rich in religion. And Job says that a good man 
" shall lay up gold as dust." But he must not be such as the 
men before us, if they be as you have described them. 

Save. I think that we are all agreed in this matter, and 
therefore there needs no more words about it. 

Money. No, there needs no more words about this matter 
indeed ; for he that believes neither scripture nor reason, (and 

(m) This expression of Solomon was probably intended to caution us 
against excessive zeal for some detached parts of rclig^ion to the ne- 
glect of others, or against superstitious austerities and euthusiastical delu- 
sions, or any extremes, which always lead men off from vital godliness : 
or, us some think, it is the objection of an opponent, which he afterward 
answers : but it is the constant plea of those, who neglect the most essen- 
tial duties of their place and station, to avoid the cross, and preserve their 
worldly interests ; and thus " they wrest the Script'ores to their oWn d« 
struction." 



By ends proposes a question : J\Ioneij-love''s anszier. HO 

you see we have both on our side,^ neither knows his own 
liberty, nor seeks his own safety, (w) 

Bij. My brethren, we are, you see, going all on. pilgrimage, 
and for our better diversion from things that are bad, give me 
leave to propound unto you this question : 

Suppsose a man, a minister or tradesman, &,c. should have 
an advantage lie before him to get the good blessings of this life, 
yet so as that he can by no means come by them except, in 
appearance at least, he becomes extraordinary zealous in some 
points of religion that he meddled not with before, may he 
not use this means to attain his end, and yet be a right honest 
man? 

Money. I see the bottom of your question; and, with these 
gentlemen's good leave, I will endeavour to shape you an an- 
swer. And first, to speak to your question, as. it concerns a 
minister himself. Suppose a minister, a worthy man, possess- 
ed but of a very small benefice, and has in his eye a greater, 
more fat and plump by far : he has also now an opportunity of 
getting of it ; yet so as by beins more studious, by preaching 
more frequently and zealously, and because the temper of the 
people requires it, by altering of some of his principles : for 
my part, I see no reason but a man may do this, provided he 
has a call, ay, and more a great deal besides, and yet be an 
honest man. For why ? 

1. His desire of a greater benefice is lawful; this cannot 
be contradicted, since it is set before him by Providence ; so 
then he may get it if he can, making no question for con- 
science' sake. 

2. Besides, his desire after that benefice makes him more 

(u') This dialogue is not in the least more absurd and selfish, than the 
discourse of many who attend on the preaching of the gospel, and expect 
to he thought believers. They connect " the wisdom of the serpent" with 
his craft and malice, not with the harmlessness of the dove : if worldly 
lucre be the honey, they imitate the bee, and only attend to religion when 
they can gain by it : they cut and shape their creed and conduct to suit 
the times, and to please those among whom they live : they determine 
to keep what they have at any rate, and to get more, if it can be done 
without open scandal ; never seriously recollecting that they are mere 
stewards of proviilential advantages, of which a strict account must at last 
be given ; and, instead of willingly renouncing or expending them, for 
the Lord's sake, when his providence or commandment requires it, they 
determine to hoard them up for themselves and families, or to spend them 
in worldly indulgence ; tind then quote and pervert scripture to varoish 
over this base idolatry. 



141 ' They propose the question to Christian. 

i'tudlous, a more zealous preacher, &.c, ; and so makes him a 
better man, yea, makes him better improve his parts ; whicli 
is according to the mind of God. 

3. Now, as for the complying with the temper of his peo- 
ple by deserting, to serve them, some of his principles, this 
argueth that he is of a self-denying temper, of a sweet and 
winning deportment ; and so more fit for the ministerial func- 
tion. 

4. I conclude, then, that a minister that changes a small for 
^ great, should not, for so doing, be judged as covetous ; but 
rather, since he is improved in his parts and industry thereby, 
be counted as one that pursues his call, and the opportunity 
put into his hand to do good, (a) 

And now to the second part of the question, which concerns 
the tradesman you mentioned : suppose §uch an one to have 
but a poor employ in the world ; but by becoming religious 
he may mend his market, perhaps get a rich wife, or more 
and far better customers to his shop. For my part, I see no 
reason but this may be lawfully done. For why ? 

1. To become religious is a virtue, by what means soever a 
man becomes so. 

2. Nor is it unlawful to get a rich wife, or more custom to 
my shop. 

3. Besides, the man that gets these by becoming religious, 
gets that which is good, of them that are good, by becoming 
good himself; so then here is a good wife, and good custom- 
ers, and good gain, and all these by becoming religious, 
which is good . therefore, to become religious to get all these 
is a good and profitable design. 

(t) There is a fund offfitirical humour ia tlie supposed ca?e here very 
gi-avely stated ; and if the author, ia his accurate obsprvations on man- 
kind, selected his example from among the mercenaries tliat are the scan- 
dal of the established church, her most faithful friends will not greatly 
resent this conduct of a dissenter. — The u-orllij/ clergyman seeks Jirst 
(not "the kingdom of God and his rijjhteousness," or the g'lory of God in 
the salvation of souls, but) a rich benefice : to attain this primary object, 
means must be used ; and hypocrilicul pretensions to diligence, zeal, pie- 
ty, with some change of doctrine, merely to please men, seem most likely 
to succeed ; and so this most base, prevaricating, selfish and ungodly plan 
is adopted 1 In how many thousands of instances has this been an awful 
reality ? How often has it been pleaded for, as prudent and laudable, by 
men, not only pretending to common honesty and sincerity, but calling 
themselves the disciples of Jesus Christ 1 



] 42 Christian'' s Scriptural Ansxacr. 

This answer, thus made by this Mr. Money-love to Mr. By 
•ends's question, was highly applauded by them all ; wherefore 
they concluded upon the whole that it was most wholesome 
and advantageous. And because, as they thought, no man was 
able to contradict it, and because Christian and Hopeful were 
yet %vithin call, they jointly agreed to assault them with this 
question as soon as they overtook them ; and the rather be 
cause they had opposed Mr. By-ends before. So they called 
after them, and they stoj)ped and stood still till they came up to 
them : but they concluded, as they went, that not Mr. By- 
ends, but old Mr. Hold-thc-woi'ld, should propound the ques- 
tion to them ; because, as they supposed, their answer to 
him would be without the remainder of that heat, that was 
kindled between Mr. By-ends and them at their parting a little 
before. 

So they came up to each other, and, after a short salutation, 
Mr. Hold-the-world propounded the question to Christian and 
his fellow, and bid them to answer it if they could. 

Then said Christian, Even a babe in religion may answer 
ten thousand such questions. For if it be imlavvful to follow 
Christ for loaves, as it is ;* how much more is it abominable 
to make him and religion a stalking-horse to get and enjoy the 
world ? Nor do v:q find any other than heathens, hypocrites, 
devils, and witches, that are of this opinion. 

Heathens : for \vhen Hamor and Shechem had a mind to the 
daughter and cattle of Jacob, and saw that there were no ways 
for them to come at them, but by becoming circumcised ; 
they say to their companions, " If every male of us be cir- 
cumcised, as they are circumcised, shall not their cattle, and 
their substance, and every beast of their's be ours ?" Their 
daughters and their cfittle were that which they sought to ob- 
tain, and their religion the stalking-horse they made use of to 
come at them. Rend the whole story. Gen. xxxiv. 20 — 24. 

The hypocritical Pharisees were also of this religion : long 
prayers were the pretence : but to get widows' houses was 
their intent, and greater damnation was from God their judg- 
ment.! 

Judas the devil was also of this religion : he was religious for 
the bag, that he might be possessed of what was therein ; but 
he was lost, a castaway, and the very son of peixlition. 

Simon the witch was of this religion too ; for he would have 

•^ * Johnvi.26, 27. + Luke xx. 46, 47. 



The Plain Ease, and the Hill Lucre. 143 

had the Holy Ghost, that he might have got money therewith : 
and his sentence from Peter's mouth was accordingly.* 

Neither will it out of my mind, but that that man, that takes 
up religion for the world, will throw away religion for the 
world ; for so surely as Judas designed the world in becoming 
religious, so surely did he also sell religion and his Master for 
the some. — To answer the question therefore affirmatively, as 
1 perceive you have done, and to accept of, as authentic, such 
answer, is both heathenish, hypocritical, and devilish ; and 
your reward will be according to your works. — Then they 
stood staring one upon another, but had not wherewith to an- 
swer Christian. Hopeful also approved of the soundness of 
Ciiristian's answer ; so there was a great silence among them. 
Mr. By-ends and his company also staggered and kept behind, 
that Christian and Hopeful might outgo them. Then said 
Christian to his fellow. If these men cannot stand before the 
sentence of men, what will they do with the sentence of God ? 
And, if they are mute when dealt with by vessels of clay, 
what will they do when they shall be rebuked by the flames 
of a devouring fire ? (t/) 

Then Christian and Hopeful outwent them again, and went 
till they came at a delicate plain, called Ease ; where they 
went with m^ch content : but that plain was but narrow, so 
thev were quickly got over it. Now at the further side of 

* Acts viii. 10—23. 
(y) God permits Satan to bait his hook with some ■worldly advantage, in 
order to induce men to renounce their profession, expose their hypocrisy, 
or disgrace the gospel : and they, (poor deluded mortals !) call it ' an 
opening of Providence.' The Lord indeed puts the object in their way, if 
they will break his commandments in order to seize upon it : but he does 
this in order to prove them, and to show whether they most love him or 
their worldly interests ; and it is the devil that tempts them to seize the 
advantage by sinful compliances or hypocritical pretences that he may 
" take them captive at his will." The arguments here adduced, by an 
admirable imitation of the pleas often used on such occasions, are only 
valid on the supposition that religion is a mere external appearance, and 
has nothing to do with the slate of the heart and affections ; and in short, 
that hypocris]/ and piely are words precisely of the same meaning. — Upon 
the whole, the answer of Christian, thought somewhat rough, is so appf*- 
site and conclusive, that it is sufficient to fortify every lionest and atten- 
tive mind against all the arguments, which the whole tribe of time-serv- 
ing professors of C^hristianity ever did, or ever can adduce, in support of* 
their ingenious schemes and assiduous efforts to reconcile religion with 
oovetousness and love of the world, or to render it subservient to their 
secular interests. 



144 The Silver Mine, and Demas. 

that plain was a little Hill, called Lucre, and in that Hill a 
silver mine, which some of them that had formerly gone that 
way, because of the rarity of it, had turned aside to see ; but 
going too near the brink of the pit, the ground, being deceitful 
under them, broke, and they were slain : some also had been 
maimed there, and could not to their dying day be their own 
men again. (2) 

Then I saw in my dream, that a little off the road, over 
against the siver mine, stood Demas, gentleman-like, to call 
to passengers to come and see ; v/ho said to Christian and 
his fellow. Ho ! turn aside hither, and I will show you a 
thing, (a) 

(ar) When the church enjoys outward peace and proiperity (which has 
been generally bat for a transient season,) they, who profess the gospel, are 
peculiarly exposed to the temptation of seeking worldly riches and 
distinctions ; and many in such circumstances are more disconcerted and 
disposed to murmur, if excluded from sharing these idolized prizes, than 
Christians in general appear to have been, under the most cruel persecu- 
tions ; when these objects were placed at such a distance as to lose most 
of their attractive influence. — But the Hill Lucbe, with the silver mine, 
is a Utile out of the Pilgrim's path, even in times of tlie greatest outward 
rest and security : and while those, " who will be rich, fall into temptation 
and a snare, and into many foolish and hurtful lusts, which drown men in 
destruction and perdition :"' others, forgetting that " the love of money is 
the root of all evil, having coveted after it, have erred from the faith, and 
pierced themselves through with many sorrows." 

(n) We know not in what way the love of this present world influenc- 
ed Demas to forsake St. Paul : and it is not agreed whether he aiierward 
repented, or whether he was finally an apostate : yet our author is war- 
j'anted by the general opinion in thus using his name, and afterward 
joining it with those of Gehazi, Judas, and others, who perished by tliat 
idolatry. The love of money does not always spring I'rom a desire of co- 
vetously hoarding it : but often from a vain affectation of gentility which 
is emphatically implied by the epithet gentleman-like^ bestowed on De- 
mas. The connexions that proliessors form in a day of ease and prosperi- 
ty, and the example of the world around them, and even that of numbers 
-vho would be thought to love the gospel, seduce them insensibly into a 
style of living that they cannot aflbrd, in order to avoid the imputation 
of being sordid and singular. An increasing family insures additional 
expense ; and children genlecUy educated naturally expect to be provid- 
ed for accordingly. Thus debts are contracted and gradually accumu- 
late : it is neither so easy nor reputaVjle to retrench, as it was to launch 
out: and numerous tempters induce men thus circumstanced to turn 
aside to the Hill Lucre ; that is, to leave the direct path of probity and 
piety, that they may obtain supplies to their urgent and clamorous neces- 
sities. — Young persons, when ihey first set out in life, often lay the foun- 
dation for innumerable evils, by vainly emulating the expensive style of 
those in the same line of business, or the same rank in the communitv, 



Christianas Inquiry. 145 

C&r. What things so deserving as to turn us out of the way ? 
Demas. Here is a silver mine, and some digging in it for 

wJio are enabled to support such expenses, either by extensive dealings 
or unjustifiable means. Many are the bankruptcies, which originate 
from this mistaken conduct : and besides this, it is often found, that fair 
profits are inadequate to uphold the appearance which was at first need- 
lessly assumed ; so that necetsily is pleaded for engaging in those branches 
of trade, or seizing on those emoluments, which the conduct of worldly 
people screen from total scandal, but which are evidently contrary to the 
word of God, and the plain rule of exact truth and rectitude ; and which 
render their consciences very uneasy. But who can bear the mortifica- 
tion of owning himself poorer than he was thought to be ? Who dare 
risk the consequences of being suspected to be insolvent' — hi these en- 
snaring circumstances, professed Christians, if not powerfully influenced 
by religious principles, will be almost sure to embrace Demas's invitation , 
along with By-ends, Money-love, and Save-all ; and if they be " not 
drowned in destruction and perdition," will " fall into temptation and a 
snafe, and pierce themselves through with many sorrows." It th^efore 
is incumbent on every one, well to consider, that it is as rinjvs/ to c\)ntract 
debts for superfluous indulgencies, or to obtain credit by false appearan- 
ces of affluence, as it is to defraud by any other imposition ; and that this 
kind of rfwAonci/^ makes way for innumerable temptations to more dis- 
graceful species of the same crime : not to speak of its absolute inconsis- 
tency with piety and charity. ' 

But none are in this respect so much exposed as ministers and their 
families, when, having no private fortune, they are situated among the 
affluent and genteel : and by yielding to the temptation, they are often 
incapacitated from paying their debts with punctuality : they are iudii- 
cetl to degrade their office by stooping to unsuitable methods of extricating 
themselves out of difficulties, from which strict frugality would have pre- 
served them, and by laymg themselves under obligations to such men as 
are capuble of abusing their purchased superiority : and, above all,they ars 
generally led to place their children in situations and connexions highly 
unfavourable to the interests of theirjsouls, in order to procure them a gen- 
teel provision. If we form our judgment on this subject from the Holy 
Scripture, we shall not think of finding the true ministers of Christ among 
the higher classes in the community, in matters of external appearance or 
indulgence. That information and learning which many of them have 
the opportunity of acquiring, may render them acceptable comjjany to 
the affluent, especially to such as love them for their work's sake ; and 
even the exercise of Christian tampers will improve the urbanity acquir- 
ed by a liberal education, where. faithfulness is not concerned. "But if & 
minister thinks, that the attention of the great or noble requires him tv 
copy their expensive style of living, he grievously mistakes the mattoh— 
For this will generally forfeit thp opinion before entertained of his good 
sense and regard to propriety : and his o/7?ria? declarations, concerning the 
vanity of earthly things, and tho Christian's indiffarence to them, will be 
suspected of insincerity; while it is "observed, that he conforms to the 
world, as far or even farther than his circumstances will admit: and thut 
respect will often be changed into disgust. Nav, indeed, the superior- 
orders in society do not choose to be too closolv 'copied, in those thi.ias 

T 13 ^ 



^'^ ^inswered by Demas. 

treasure ; if you will come, with a litUe pains you mayrichlr 
provide for yourselves. . 

Then said Hopeful, Let us go see. 

Not I, said Christian, 1 have heard of this place before now, 
and how many have there been slain ; and besides, that trea- 
sure IS a snare to those that §eek jt ; ibr it hiiAsreth them in 
their pilgrimage. 

Then Christian called to Demas, snj'ing, is not the way dan- 
gerous ? hath it not hindered many in their pilgrimage ? 

Demas. Not very dangerous, except to those thajt are pore- 
less. — Bnt withal he blushetl as he spake., ..:,,; ;-,. j-, 

Then said Christian to Hopeful, let ue not -sthr a step, hxxt 
stil! keep on our way. (6) -<■■.■.• 

which they deem their exclusive ' privilegea ^ especially by oOe^TvJio, 
(they must thiak,) secretly depends ou them to defray the expense of the 
intrujiTje competition. The consistent minister of Christ will certainly 
desire'to avoid every things mean and sordid, and to retreucli in every 
other way rather than exhibit the appearance of penury : but, provided 
iie and his family can maintain a decei^t simplicity, and the credit of punc- 
tuality in liis pHviHeots, he will not think of aspiring any higher. If, ia 
order to do this, he be compelled to exercise considerable self-denial, he 
will think Utile of it, while he looks more to Jesus and his Apostles, than 
to the lew of a superior rank who profess the gospel.: and could be a^rd 
something genteel and fashionable, he would deem it more desirably' tv 
devote a larger portion to pious and charitable uses, than to squarider it 
in vain affectation. — Perhaps Satan never carried a more important'poiht, 
within the visible church, than when the opinion was udiipted, that the 
clergy were gentlemen by prnfe.ision ; and when he led them to infer from 
it, that they and tl\eir families ought io live in a genteel and fashlfiriabJe 
style. As the body of the clergy have been mostly but slenderly provid- 
ed for : when they were thus taught to imitate the appearance of the .af- 
fluent, the most effectual step was taken to reduce them to abject dependr 
"^i)pe ; tp convert them into parasites and flatterers ; to render (h^gx 
very indulgent to the vices of the rich and great ; or even to tempt the^ 
4,0 become the instruments of accpmplishing their ambitious or licenlioys 
designs; and no small part of the selfislmess and artifices of the clergy, 
which ar.e now made a pret«xt for abolishing the order, and even for re- 
nouncing Cliristiaaity, have in fact, originated from this fatal mistake. 
In proportion as the same principle is adopted by ministers of any descrip- 
tion, similar effect? will follow ; and a degree of dependence, incohsislei)|; 
•■.ifith .unembarrassed faithfulness, must be the coasequepc'e : nor can we 
in all cases, and without rejpect of persons, "declare the whole counsel 
of God,'' unless we be willing, if required, to be, and to appear as, 1K9 
poor followers of Hijii " who had not where to lay his head," ' , ' ' 

(ft) Inexperienced believers are very, liable to be seduced by theexam- 
ple .ind peisuasions qf hypocrites; and to deviate from the direct path, 
laordep to obtain worldly udvantages, hy means that iriany deem fair 
and honoijr;)ible. Id thisca^e the counsel and warnings ol'an experienc- 
ed comgaowiji arp of the greatest moment. 



By-ends an^Jtis party perish at the Mine. 147 

Hope. I will Avarrant you when By-ends comes up,, if he 
hath the same invitation, as we, he >v ill turn in thither to see. yi 

Chr. No doubt thereof, for his principles ieatd him Jl^t way, 
and a hundred to one but he dies there. ,33-' :.'.j ... .. ,. ; .' 

Then Demas called again, saying, iBv^^jy^ yoju p^tijooave 
over and see?, . .-,• he.;!.:;. 'r.^f ,> ,^i, •, .; ' 

Then Christian roundly answered, saying, Demas, thou art 
an enemy to the right ways of the Lord of this way, and hast 
been already condemned, for thine own turning aside, bj' one of 
his ftlajesty's Judges ;* and why seekest thou to bring us into 
the like condemnation ? Besides, if we at all turn aside, our 
Loi'd the King will certainly hear thereof, and, will thepe put us 
to shame, where we would stand with boldness before him. 

Demas cried again that he also was oiue of tlieir fraternity ; 
and that if they would tarrj,;a.,^(ttie hsiai&oihuns.elf iyouid-«(aik 
with them. ' , .; , 

Then said Christian, What is thy name ? Is it not the same 
by the which 1 have called thee ? 

Demas. Yes, my name is Demas : I am the son of Abraham,. 

Chr. I know you : Gehazi was your great grandfather, 
and Judas ypur father, and you have trod their steps ; it is 
but a devilish prank that thou usest ; thy father was hanged for 
a traitor, and thou deservest no better reward.! Assure th|y^- 
self that when we come to the King we will. tell Jajm of this 
thy behaviour. — Thus they went their way. . .. .;, 1 

By this time By-ends and his companions were come again 
within sight, and they at the first beck Avent over to Demas. 
NoWj whether they fell into the pit by looking over the brink 
thereof, or whether they went down to dig, or whether they 
were smothered in the bottom by the damps that commonly 
arise, of these things I am not certain ; ; but );his I observed, 
that they never were seej^ i»gain,,in,jt^p .way.- — Tben sang 



Christian 



' By-ends and silver Demas both agrep ; 
One calls, the other runs, that he maj' be 
A sharer in his lucre ; so these two 
Take up in this world, and no further go." 

Now I saw that, just on the other side of this plain, the 
Pilgrims came to a place where stood an old Monument hard 
by the highway side, at the sight of which they were both 
concerned, because of the strangeness of the form thereof, 

* 2 Tirm iv. 10. t 2 Kings v. 20—27. Matt, xxvi, M, 15. xxvii. 3—5. 



i 48 T%e Momiment, or Lofs Wife. 

for it seemed to them as if it had been a woman transfoiiiied 
into the shape of a pillar. Here therefore they stood looking 
and looking upon it ; but could not for a time tell what tWey 
should make thereof: at last hopeful espied written above 
upon the head thereof a writing in an unusual hand ; but he, 
being no scholar, called to Christian (for he was learned,) to 
s6e if he could pick out the meaning : so he came, and after a 
little laying of letters together, he found the same, to be this, 
' Remember Lost's Avife." So he read it to his fellow ; after 
which they both concluded that that was the pillar of salt into 
which Lost's wife was turned, for her looking with a covetous 
heart when she was going from Sodom.* AVhich sudden and 
amazing sight gave them occasion of this discoui^e. " . 

Chr. Ah, my brother ! this is a seasonable sight :' it c^e 
opportunely to us after the invitation which Demas gave us to 
come over to view the Hill Lucre ; and had Ave gone over^ as 
he desired us, and as thou wast inclining to do, my brother we 
had, for aught 1 know, been made ourselves a spectacle for 
those that shall come after to behold. , , i 

Hope, lam sorry that I was so foolish','-an'A"'atn'jnadQ' to 
wonder that I am not now as Lot's wife ; for whei-ein was the 
difference betwixt her sin and mine ? she only looked back, arid 
I liad a desire to go see. Let grace be adored, and let nie be 
ashamed that ever such a thing should be in mine heart 

Chr. Let us take notice of what we see here for pur help 
for time to come ; this woman escaped one judgment, for ^hc 
fell not by the destruction of Sodom ; yet she was destroyed 
by another, as we see, she is turned into a pillar of salt. 

Hope. True, and she may be to us both caution and exam- 
j»le ; caution, that we should shun her sin ; or a sign of what 
judgment will overtake such as shall riot be prevented by this 
caution: so Korah, Dathan, and Abiram, with the two, hun- 
dred and fxft}'^ men tliat perished in their sin, did also become 
a sign or example to others to beware, j But above all, I muse 
at one thing, to wit, hov/ Demas and his fellows can stand so 
confidently yonder to look for that treasure, which this wo- 
man but for looking behind her after, (for v/e read not that 
she stept one foot out of the wfty,) was turned into a pillar ot' 
salt i especially since the judgment which overtook her did 
make her. an example witlMjasigkli of where they arc : for 

* Gen. xix. 26. t Num. xxm'. 0. 10. 



The Riv^r of ike Water of Life. 149 

ihey cannot choose but see her, did they but Uft up their 
eyes, (c) 

Chr. It i9 a thing to be wondered at, and it argueth that 
their heart is grown desperate in that case ; and I cannot tell 
whonn to compare them to so titly, as to them that pick pock- 
ets in the presence of the judge, or that will cut purses under 
the gallows, h is said of the men of Sodom, that " they were 
sinners exceedingly," because they were sinners " before the 
Lord," that is, in his eye-sight, and notwithstanding the kind- 
nesses that he had showed them ; for the land of Sodom was 
now like the garden of Eden heretofore.* This therefore 
provoked him the more to jealousy, and made their plague as 
hot as the fire of the Lord out of heaven could make it. Audit 
is most rationally to be concluded, that such, even such as these 
arc, that shall sin in the sight, yea, and that too in despite, of 
such examples that are set continually before them to caution 
them to the contrary, must be partakers of severest judgments. 

Hope. Doubtless thou hast said the truth ; but what a mercy 
is it, that neither thou, but especially I, am not made myself 
this example ! This ministereth occasion to us to thank God, 
to fear before him, and always to "remember Lot's wife." 

I saw (hen, that they went on their way to a pleasant River, 
which David the king called " the River of God ;" but John, 
" the River of the water of life." f Nowt heir way lay just up- 
on the bank of the River : here therefore Christian and his com- 
panion walked with great delight : they drank also of the water 
of the River, which was pleasant and enlivening to their weary 
spirits. Besides, on the banks of this River, on either side, 
were green trees for all manner of fruit j and the leaves they 

* Gen. xiii. 10,13. t Psa. Ixv. 9. Ezek.xlvii. Rev.xxi. I. 
(c) It is indeed most won(]erful that men, who profess to believe the 
Bible, can so confidently attempt to reconcile the love of the world with 
the service of God ; when the instructions, warnings and examples in the 
sacred volume, which show the fatal consequences of such endeavours, 
are so numerous, express, and affecting 1 If Lot's wife, who merely han- 
kered after the possessions she had left behind in Sodom, and looked back 
with a design of returning, was made a monument of the Lord's ven- 
goance, and a warning to all future ages ; what wiil be tlic doom of those 
professed Christians, who habitually prefer worldly gain, or the vain 
pomp and indulgence that may be purchased with it, to the honour of 
Christ, and obedience to hia most reasonable commandments .' The true 
cause of this infatuation is here assigned : they 'doijpt lifi up their eyes ;' 
and it is to be feared most of thenj p^yer will, l^^fore ^lliey IjR then wp 
in hell, being in torments." '" ,,■ ' . ,, ,. ; , 

13* 



160 The Pitgrimi being rpfreshed depart. 

ate to prevent surfeits, and other diseases that are incident to 
those that heat their blood by travels. On either side of the 
River was also a meadow, curiously beautified with lilies ; 
and it was green all the year long. In this meadow they lay 
down and slept : for here they might fie down safely.* When 
they awoke, they gathered again of the fruit of the trees, and 
drank again of the water of tlie River, and then Jay down again 
to sleep. Thus tKey did severaJ days and nights Thpii they 
sang: — ■ '• '' ' '■ "' ' ■" '. ^''\ '■■ 

' Behold ye bow these crj'stal streams do glide, 
To comfort PiJgrims by the highway-side. 
The meadows green, besides their fragrant smell, 
Yield dainties for them: and he that can tell 
What pleasant fruit, yea, leaves these trees do yielJ, 
Will soon sell all that he may buy this field.' 

So when they were disposed to go on (foe they were not 
as yet at their journey/s eiui,,) they atej and dcaeik,. apd de- 
parted, (d) vi: >;.;-- -Ji'i ,iJ.i:l.t i-j.i'x: JiH' 

^ - -* ' , ♦ . - . 

* Psa. xxiii. Isa. xiv. 30. " . , 

(c?) When Abraham had given place to his nephew Lot, and receded 
from his interest for the credit of his rehE^fon, he was immetliat^ly favour- 
ed with a moi;t encouraging vision.* Thus the Pilgrims, having been 
enabled to resist the temptation to turn aside for lucre, were indulged 
with more abundant spiritual consolations. + The Holy Spirit, the inex- 
haustible source of life, light, holiness and joy, is represented by the 
" River of God ;'' even that " River of the water of life, clear as crystal, 
proceeding out of the throne of God and the Lamb."^ All believers par- 
take of his sacred influences, which prepare the soul for heavenly felicity, 
and are earnests and pledges of it : but there are seasons when he com- 
municates his holy comforts in larger measure; when the Christian sees 
such glory in the salvation of Christ ; so clearly ascertains his interest in 
it ; and realizes his obligations and privileges, with such lively exercises 
of adoring love, gratitude an J joy, that he ic raised above his darkness 
and difficulties; enjoys sweet communion with God; forgets, for the 
moment, the pain of former conflicts and the prospect of future trials ; 
finds his inbred corruptions reduced to a state of subjection, and his mala- 
dies healed by lively exercises of faith in the divine Saviour ; and antici- 
pates with unspeakable delight the glory that shall be revealed. Then 
communion with humble believers, (the lilies that adorn the banks of 
the river,) is verj^ pleasant ; and the soul's rest and satisfaction in God 
and his service are safe, and his calm confidence is well grounded ; being 
widely different from every species of carnal security. Had this River 
been intended as the emblem of pardon, jusliUcation and adoption, as 
some understand the passage, it would not have fceen thus occasionally 
introduced ; for these belon» "to believers at all times, withottt any inters. 
* Qeu. xiii. 14, 18. t Mark x. 23—30. % ^^^v. xxii. 1. 



Rough Road and By-path Meadou-. 151 

Now 1 beheld in my dream, that they had not journeyed far 
but the River and the way for a time parted ; at which they 
were not a httle sorry,, yet they durst not go out of the way. 
Now the way from the River was rough, and their feet tender 
by reason of their travels : so " the souls of the Pilgrims were 
much discouraged because of the way."* Wherefore, still as 
they went on, they wished for better way. Now a little be- 
fore them, there was on the left hand of the road a Meadow, and 
a stile to go over into it ; and that Meadow is called By-path 
meadow. Then said Christian to his fellow, If this Meadow 
lieth along by our way-side let's go over into it. Then he 
went to the stile to see, and behold a path lay along by the 
way on the other side of the fence. 'Tis according to my 
wish, said Christian, here is tlic '^'easiest' going ; come, good 
Hopeful, and let us go over.'(e) 

* Nu,in. x^. 4. 
ruption or vaiialion : but the more abundant consolations of the Spirit 
are not vouchsafed in the same manner, and on them the actual enjoy- 
ment of our privileges in a great measure depends. 

(e) Believers, even when iu the path of duty, walking by faith, and 
supporteil by the sanctifying influences of the Spirit, may be abridged of 
those holy consolations which they have experienced : and if this trial be 
accompanied with temporal losses, poverty, sickness, the unkindness of 
friends or ill usage from the world, they may be greatly discouraged ; and 
Satan may have a special advantage in tempting them to discontent, dis- 
trust, envy or coveting. Thus, being more disposed to ' wish for a better 
way,' than to pray earnestly for an increase of fiiith and patience, they 
are tempted to look out for some method of declining the cross, or shifting 
the difficulty which wearies them : nor will it be long before some expe- 
dient for a temporary relief will be suggested. The path of duty being 
rough, a by-path is discovered whioh seems to lead the same way : but, if 
they will thus turn aside, though they need not break through a hedge, 
they must go over a stile. The commandments of God mark out the 
path of holiness and safety : but a deviation from the exact strictness of 
them may sometimes be plausible, and circumstances may seem to invite 
to it. Men imagine some providential interposition, giving ease to the 
weary ; and they think that the precept may be interpreted with some 
latitude, that prudence should be exercised, and tliat scrupulousness about 
little things is a murk of legality or superstition. Thus by " leaning to 
their own understandings," and "trusting in their own hearts," in- 
stead of asking counsel of the lord, thej- hearken to the tempter. Nor 
is it uncommon for Christians of deeper experience, and more established 
reputation to mislead their juniors, by turning aside from the direct lino 
of obeilience. For the Lord leaves them to themselves, to repress tlieir 
self-confidence, and keep them entirely dependent on him; and thus 
teaches voung converts to follow no man further than be follows Christ, 



162 The Pilgrims turn aside, 

Hope. But how if this path should lead us out of the wa^ ? 

That's not like, said the other. Look,- doth it not go along 
by the way-side ? — So Hopeful being persuaded by his fellow, 
went after him over the stile. When they were gone over, 
and were got into the path, they found it very easy for their 
feet ; and, withal, they looking before them espied a man 
walking as they did, and his name was Vain-confidence : so 
they called after him and asked him whither that way led 2 
He said, to the Celestial Gate. « Look,' said Christian, ' did 
not I tell you so ? by this you may see we are right.' So they 
followed, and he went before them. But behold the night 
came on, and it grew very dark ; so that they that were be- 
hind lost the iight of him that went before. (/) 

He therefore that went before, (Vain-conJddence by name,) 
not seeing the way before him, fell into, a deep pit,* which 
was on purpose there made by the prince of those grounds to 
catch vainglorious fools withal, and was dashed in pieces with 

Now Christian and his fellqw, Jieard him f^U : so they called 
tp know the matter ; but there was none to answer, only they 

■!•> , ;. ■- . ■ .. , !-' . .. V. ■ .'.. '. M^: ,' '..■:. 

■ * Isa. ix. 1G..I ■. • .;.%(■ M 

■ ,ii ■' i.t'vi ■ .'.'.: 

(''5 It would not be politic in Satan to tempt believers : at' first to fla- 
graot crimes, at which their hearts revolt : and therefore he endeavours 
to draw them aside, under various pretences, into such plausible devia- 
tions as seem to be of no bad repute or material consequence. But every 
wrong step makes way for further temptations, and serves to render other 
sins apparently necessary : and if it be a deliberate violation of the least 
precept in the smallest instance, from carnal motives, it involves such self- 
will, unbelief, ingratitude, and worldly idolatry, as will most certainly ex- 
pose the believer to sharp rebukes and painful corrections. The example 
also of vain pretenders to religion, of whom perhaps, at the first interview, 
too iavourable an opinion has been formed, helps to increase the confi- 
dence of him who has departed from the path of obedience : for tliese 
men often express the strongest assurance, and venture to violate the pre- 
cepts of Christ, under pretence of honouring his free grace, and knowing 
their liberty and privilege 1 But darkness must soon envelope all who fol- 
low such guides, and the most extreme distress and danger are directly in 
the way they take. 

(g) This circumstance may represent the salutary effects which are 
sometimes produced on offending believers, by the awful death of some 
vainglorious hyjiocrite, to whom they have given too mucla attention. 
The Lord, however, will in one way or other deliver his servants from 
the temporary prevalence of vain-confidence ; while presumptuous trans- 
gressors periih in the pit of darkness and despair. 



And are in Danger, and Alarmed. 153 

heai'd a groaning. Then said Hopeful, Where are we now 1 
Then was his fellow silent, as mistrusting that he had led hmi 
out of the way ; and now it began to rain, and thunder and 
lighten, in a very dreadful manner jiijand the water rose 
amain. (A) •' •^');:::i n ;■ ■■ ::!iri . ;.; ■ ■ .^ --v 

Then hopeful groaned in himself, , sayiilg, ♦ O that I had 
kept on my way !' 

..Chr. Who could have thought thfit this path should have 
led us out of the way ? ,,• / ,;•■'-;;;[■.; . 

Hope. I was afraid of it at the very first, Eind therefore gave 
you that gentle caution; I would have- spoken plainer, but 
that you are older than I. 

Chr. Good brother, be not offended, I am sorry I have 
brought thee out of the way, and that I have put thee into such 
imminent danger : pray, my brother, forgive me ; I did not do 
it of an evil intent. 

Hope. Be comforted, my brother,- for I forgive thee ; and 
believe, too, that this shall be for our good. 

Chr. I am glad I have with me a merciful brother : but we 
must not stand thus ; let us try to go back again. 

Hope. But, good brother, let me go before. 

Chr. No, if you please, let me go first, that if there be any 
danger I may be first therein ; because by my means we are 
both gone out of the way. (i) 

No, said Hopeful, you shall not go first ; for y^our mind be- 
ing troubled may lead you out of the way again. — Then, for 
their encouragement, they heard the voice of one saying, 
" Let thine heart be towards the lligh^vay ; even the way that 
thou wentest turn again."* But by tliis time the watei's were 
^i^atiy risen, by i^epsbh of whidi the tv^^ of going l^ack Was 

* Jer. XXXI. 21. 

(/t) Tbe boly law couclemns every tninsgression : vlien the Christian, 
therefore, lias fallen into wilful sin, he is oiUni led to fear lliat his faith is 
dead, that he is still under the law, aiid that his jicrson uo well as his con- 
duct is liable to its righteous condeuimtion. Thus he is broiig;ht back 
again, as it were, to the tempest, thunder and ligldning of mount Sinai. 

(i) This dialogue is very natuial and instructive, and exhibits that 
spirit of mutual tenderness, forbearauL-e, and sympathy, which becomes 
Christians in such perplexing circumstances. They, who have misled 
others into sin, should not only ask forgiveness of God, but of them also ; 
and they who have been drawn aside by the example and persuasion of 
their brethren, should be careful not to uplraid or ditcoura^ them, when 
they become sensible of their fault. 

w 



154 Giant Dtspair finds the Pilgrims, 

very dangerous. (Then I thought that it is easier goiag out 
■of the way when we are in, than going in when we are outi) 
Yet they adventured to go back ; but it was so dark, and the 
flood was so high, that in their going back they had hke to 
have been drowned, nine or ten times, (k) .;mi 

^ Neither could they, with all the skill they bad, get agai'A'to 
the stile that night. Wherefore at last, lighting uiwler a little 
shelter, they sat down there till the day brake ; but being 
weary they fell asleep. Now there was not far from tlie pldcc 
where they lay, a Castle, called Doubting-Castle, the o\*ner 
whereof was Giant Despair : and it was in his grounds they 
now were sleeping. Wherefore, he getting up in the morning 
early, and Avalking up and down in his fields, caught Christian 
and Hopeful asleep in his grounds. Then with a grim and 
surly voice he bid them awake, and asked; them whence they 
were, and what the}^ did in his grounds ? They told him they 
were Pilgrims, and that they had lost their way. Then siiid 
the Giant, You have this night trespassed' on md by trampling 
in, and 13'ing on, my ground, and therefore you must go along 
with me. So they were forced to go, becausei he was stronger 
than they. They also had but little to say, for tliey kncAv 
themselves in a fault. The Giant, therefore, drove them be- 
fore him, and put them into his Cfastle into a^YGry dark dun- 

(k) When such as have turned aside are called upon in Scripture tjj re- 
turn to God and his waj's, the exhortation implies a promise of accept- 
ance to all who comply with it, and may be considered as immediately 
addressed to every one with whose character and situation it corresponds. 
It might be thought, indeed, that an experienced believer, when convinced 
of any sin, would lind little difficulty in returning to hisdiity and recover- 
ing his peace. But a deliberate transgression, however trivial it might 
seem at the moment, appears upon the retrospect to be an act of most un- 
grateful and aggravated rebellion ; so that it brings such darkness upon 
the soul, and guilt on the conscience, as frequently causes a man to sus- 
pect that all bis religion has been a delusion. And, when he would at- 
tempt to set out anew, it occurs to him, that all his past endeavours and 
expectations, for many year?, have been frustrated, he can entertain little 
hope of bettor success hereafter ; as he knows not how to use other means, 
or greater earnestness, than he has already employed, as he fears, to' no 
purpose. Nor will Satan ever fail, in these circumstances, to pour in such 
suggestions as may overwhelm the soul with an apprehension that the 
case is hopeless, and God inexorable. The believer will not, indeed, be 
prevailed upon by these discouragements wholly to neglect all attempts to 
recover his ground : but he often resembles a man who is groping in the 
dark and cannot find his way, or who is passing through a deep and rapid 
itream, and struggling hard to keep Isis head above water. 



And shuts them up in Doubting -Casile. i^5 

geon, nasty and stinking to the spirits of these two men. (/) 
Here then they lay, from Wednesday morning till Saturday 

(t) When David had fallen into the depths of sin and distress, he cried 
most earnestly to the Lord ; and Jonah did the same in the fish's belly. 
Extraordinary cases require singular diligence ; even as greater exertion 
is necessary to get out of a pit than to Tvalk iff 6a. le%'el ground. Wlicn 
believers, therefore, have brought themselves, by transgressions, into great 
terror and anguish of conscience, it is foolish to expect that God wiU 
" restore to them the joy of his salvation," till they have made the most 
unreserved confessions of their guilt : humbly deprecated his deserved 
■vvrath in persevering prayer, and used peculiar diligence in every thing 
that accompanies repentance and faith in Christ ; and tends to greater 
watchfulness, circumspection, and self-denial. But they often seek re- 
lief in a more compendious way : and, as they do not wholly omit their 
customary religious exercises, or vindicate and repeat their transgressions ; 
they endeavour to quiet themselves by general notions of the mercy of 
God through Jesus Christ, and the security of the new covenant ; and the 
storm in their consciences subsiding, they ' find a little shelter,' and " wait 
for a more convenient opportunity" of recovering their former life and 
vigoQr, in religion. Indeed the very circumstances which should excite 
us to peculiar earnestness, tend, through the depravity of our nature, to 
Wind and sttipify the hfeart : Peter and the other disciples "slept for sor- 
row," when tl>ey were more especially required *► to watch and pray, that 
they might not enter into temptation." Such repeated sins and mistakes- 
bring believers into deep distresses. Growing more and more heartless 
in religion, and insensible in a most perilous situation, they are led habilu- 
ally to infer that they are hypocrites ; that the encouragements of Scrip- 
ture belong not to them ; that prayer itself will be of no use to them : and, 
when they are at length brought to reflection, they are taken prisoners by 
Despair, and shut up in Doubting-Castle. This case should be carefully 
distinguished from Christian's terrors in the City of Destruction, which 
induced him to " flee from the wrath to come ;" from the Slough of De- 
spond, into which he fell when diligently seeking salvation ; from the 
burden he carried to the cross ; from his confiict with ApoUyon, and his 
troubles in the Valley of the Shadow of Death ; and even from the ter- 
rors that seized him and Hopeful in By-path-meadow, whidi would hav.e 
speedily terminated if they had not slept On forbidden ground, and stopped 
short of the refuge the Lord hath provided. — Despair, like a tremendous 
*iant, will at last seize on the souls of all unbeliever'? : and when Chris- 
tians conclude, from some aggravated and pertinacious m'iscontluct. that 
they belong to tliat company, even their acquaintance with the Scripture 
will expose them to be taken ca:"ptive by him. "They do not indeed fall 
and perish with Vain-confidence : but lor a season they find it impossible 
to rise superior to prevailing gloomy doubts bordcriiig on despair, or to 
obtain the least- comfortable hope of deliverance, or encouragement to use 
the proper means of seeking it. Whenever We deliberately quit the plain 
path of duty, to avoid hardship find self-denial, we trespass on Giant De- 
spair's grounds ; and arc never out of his reach till renewed exercises of 
deejJ repentance and faittt in Christ, producing <inrescrve«l obedience, 
especially in that instance where before we 'refused it, have set oiir feet 



156 Giant Despair beats the Pilgrims, 

^ight, without one bit of bread, or drop of drink, or light, or 
any to ask how they did : they were therefore, here in evil 
case, and were far from friends and acquaintance.* Now in 
this place Christian had double sorrow, because it was through 
his unadvised haste that they were brovight into this distress, (m) 
Now Giant Despair Ipiad a wife, and her name was Diffidence : 
ao when he was gone to bed, he told his wife what he had done ; 
to wit, that he had taken a couple of prisoners, and cast them 
into his dugeon for trespassing on his grounds. Then he ask- 
ed her also what he had best do further to them ? So she ask- 
ed what they were, whence they came, and whither they 
were bound ? and he told her. Then she counselleil hinv that 
when he arose in the morning he shouldbe^at then> withdUt 

* Psa. Ixxx. viii. . , ', i 

in the highway we had forsaken. This we cannot attain to, without ^w 
special grace of God, which he may not gee good immediately to cbmm]*- 
uicate ; in the mean time every effort must be accompanied with dis- 
couragement and distress : but if, instead of persevering, amidst our 
anxious fears to cry to him for help, and wail his time orsliowing niercy ; 
we endeavour to bolster up some false confidence, and take shelter ,ip a 
refuge of lies, the event'will be such as is here depcribed. II will be m 
vain, after such pcrversencss, to pretend that we have inadvcitently mis- 
taken our way : " our own hearts will condemn us ;" how then (?an " we 
have confidence toward God, who b greater than our hearts, and knoweth 
all things r" the grim Giant will prove too strong, for us, aud sliut us up 
in his noisome dungeon, and the recollection of our former hopes and 
comforts will only serve to aggravate our wo. — These Hues arc here in 
aerted : — 

; ' * The Pilgrims now, to gratify the flesh, 

Will seek its ease, but, oh ! how they afresh 
Do thereby plunge themselves new griefs into I 
Who seek to please the flesh themselves undo." 
(;n) Perhaps the exact time, from Wednesday morning till Saturday 
aight, was mentioned, under the idea that it was as long as life can geue- 
rally be supported in such a situation. The believer may be brought 
by wilful sin to such a condition that, to his own apprehension, de- 
atructJon is inevitable. Even a true Christian may sink so low as tc 
have no light or comfort from the Scriptures and ths^ Holy . Spirit i 
nothing to sustain his almost expiring faith ftnd hope; no help or pil_» 
from his brethren, but severe censures or more painful suspicions ; tii« 
horrors of an accusing conscience, the dread of God ns an «?ncniyj con 
nected with sharp and multiplied c >rrections in his outwarxl circumstan 
ces ; and all this as the price of the ease or indulgence obtained by some 
wilful transgression 1 Now whp that realh/ believes this, will take encou- 
ragement to sin from the doctrine of final perseverance ? WouU a man, for 
a trivial gain, leap down- a precipice, even if he coulil be sure that he 
should escape with his life? No, the dread of the anguish of broken bones, 
and of being made a cripple to the end of his days, would effectually cur* 
him from such a madnes'S. 



And urges them to Suicide. - 167 

any mercy. So when he arose he getteth a grievous crab- 
tree cudgel, and goes down into the dungeon to them, and 
there first falls to rating them as if they were dogs, although they 
gave him never a word of distaste : then he falls upon them, 
and heat them fearfully, in such sort as they were not able to 
help themselves, or to turn them upon the floor. This done 
he withdraws, and leaves them there to condole their misery, 
and to mourn under their distress : so all that day they spent 
the time in nothing but sighs and bitter lamentations. The 
next night she talked with her husband about them further, 
and understanding that they were yet aUve, did advise him to 
counsel them to make away with themselves : so when morning 
was come he goes to them in a surly manner, and, perceiving 
them to be very sore with the stripes that he had given them 
the day before, he told them that, since they were never like 
to come out of that place, their only way would be forthwith to 
make an end of themselves, either with knife, halter, or poi- 
son : for why, said he, should you choose life, seeing it is at- 
tended with so much bitterness ? But they desired him to let 
them go ; with that he looked ugly upon them, and rushing to 
them, had doubtless made an end of them himself, but that he 
fell into one of his fits, (for he sometimes fell into fits,) and 
lost for a time the use ot his hand. Wherefore he withdre>f , 
and left them as before to consider what to do. (n) Then did 
the prisoners consult between themselves whether it was best 
to take his counsel or no ; and thus they began to discourse • 

(n) Despair seldom fully seizes any man in this world ; and the strong- 
est hold it can get of a true believer amounts only to a prevailing distrust 
of God's promises, %oith respect to his own case : for this is accompanied by 
some small degree of latent hope, discoverable in its effects, though unper- 
ceived amidst the distressing feelings of the heart. Perhaps this was in- 
tended in the allegory by the circumstance of Despair's doing nothing to 
the Pilgrims, save at the instance of his wife Diffidence. Desponding 
fears, when they so prevail us to keep men from prayer, make way for 
temptations to suicide, as the only relief from misery : but when there is 
any true faith, however it may seem wholly out of exercise, the tempta- 
tion will be eventually overcome, provided actual insanity do not inter- 
vene ; and this is a very uncommon case among religious people, what- 
ever slanders their enemies may circulate, in order to prejudice men's 
minds against the truth. — Most, if not all, modern editions read, ' for h« 
sometimes in sun-shi7iy weather fell into fits :' but the words in sun-shiny 
weather, are not in the old edition before me. If the author afterward 
added them ; he probably intended to represent those transient glimpses 
of hope, which preserve believers from dire extremities in their most ilis^ 
couraged seasons. 

J4 



1 58 HopcfuVs arguments against Suicide. 



Brother, said Christian, what shall we do ? The life that w 
now live is miserable ! for tny part, I know not whether i 
best, to live thus, or die out of hand ; "my sonl choosetli 
stranghng rather than life,"* and the grave is more easy for me 
than this dungeon ! Shall we be ruled by the Giant ? 

Hope. Indeed our present condition is dreadful, and death 
would be far more welcome to me than thus forever to abide : 
but yet let us consider, the Lord of the countiy to which we arc 
going hath said, " Thou shalt do no murder ;" no, not to ano- 
ther man's person ; much more then are wo forbidden to take 
his counsel to kill ourselves. Besides, he that kills another 
can but commit murder upon his body : but, for one to kill 
himself, is to kill body and soul at once. And moreover, my 
brother, thou talkest of ease in tlie grave, but hast thou for- 
gotten the hell whither for certain the murderers go ? for " no 
murderer hath eternal lile," &c. And let us consider again, 
that all the law is not in the hand of Giant Despair : others, so 
far as 1 can understand, have been taken by him as ivoll as we, 
and yet have escaped out of his hands. Who knows, but that 
God, that made the Avorld, may cause that Giant De:=pair may 
die, or that, at some time or other, he may forget to lock' us 
in ; or that he may in a short time have another of his fits be- 
fol»e us, and may lose tlie use of his limb*? and if ever tliat 
should come to pass again, for my part, 1 am res'blved to pluck 
up the heart of a man, and to trj' my utmost to get from under 
his hand. I was a fool that I did not try to do it before : but 
however, my brother, let us be patient, and endure a while : 
the time may come that may give us a happj' release ibut let 
us not be our own murderers. ^Vith these words llopclul at 
present did moderate the mind of his brother ; so they conti- 
nued together, in the dark, that day in their sad and doleful con- 
dition, (o) 

* Job vii. 15. 

(o) Thjy, "who have loni,' walked with stable peace ia the ways of GoiT, 
use often known to be more dejected, when sin hath filled their consciences 
with remorse, than yonnyer professors arc ; cs^iccially if they have caused 
others to oCFcnd, or brought reproach on the gospel. Their recent con- 
duct, 39 inconsistent with their former character and profession, seems a 
decided proof of self-deception ; tliey deem it hopeless to begin all over 
again ; Saton endeavours to tl\e utmost to dishearten new converts by 
their example ; and the Jjord permits them to be overwhelmed for a time 
with discouragement, for a warning to others ; to vindicate the lionour of 
his truth Avhich they have disgraced ; to counterpoise such attaiiyijcnts 



1 



Tin Giant Jiercehj threatens them. 159 

Well, towards evening the Giant goes down into the dungeon 
again to see if his prisoners had taken his counsel : but when 
he came there he found them alive, and, truly, alive was all. 
For now, what for want of bread and water, and by reason of 
the wounds they received when he beat them, they could do 
little but breathe. But, I say he found them alive ; at which 
he fell into a grievous rage, and told them that, seeing they 
had disobeyed his counsel, it should be worse Avith them than 
if they had never been born. 

At this they trembled greatly, and I think that Christian fell 
into a swoon ; but coming a little to himself again, they renew- 
ed their discourse about the Giants's counsel, and whether yet 
they had best lake it or no. Now Ciiristian again seemed to be 
for doing it, but Hopeful made his second reply as followeth. 

My brother, said he, rememberest thou not how Vahant thou 
hast been heretofore ? Apollyon could not crush thee ; nor 
could all that thou didst hear, or see, or feel, in the Valley 
of the Shadow of Death ; Avhat hardship, terror, and amaze- 
ment hast thou already gone through, and art thou now no ■ 
thing but fear ? Thou seest that I am in the dungeon with thee, 
a far weaker man by nature than tliou art ; also this Giant has 
wounded me as well as thee, and hath also cut off the bread 
and water from my mouth, and with thee 1 mourn without the 
light. But let us exercise a little more patience : remember 
how thou playedst the i7ian at Vanity-Fair, and was neither 
afraid of the chain or cage, nor yet of bloody death : where- 
fore let us, at least to avoid the shame that becomes not a 
Christian to be found in, bear up with patience as well as we 
can. (p) 

or services, as might otherwise " exalt them above measure ;" and to show 
tliat none has any streDg;th independent of Him, and that he can make use 
of the feeble to assist the strong, when he sees good. — Hopeful's arguments 
against self-murder arc conclusive : doubtless men in general venture on 
that awful crime, either disbelieving or forgelling the doctrine of Scrip- 
ture concerning a future and eternal state of retribution. It i? greatly to 
be wished, tliut all serious persons wmdd avoid speaking of self-murderers, 
as ha-vm^ put ail fnd to their e.vislutcc ; which certainly tends to mislead 
the mind of the tcmptod, into \ ery erroneous ajipreheurions on this most 
important ?ubjecl. — This discourse aptly represents the fluctuation of 
men's minds under great despondency ; thoir sirugglcs against despair, 
with purposes at some future opportunity to seek deliverance ; their pre- 
sent resolution ; and the way in which feeble hopes, and strong fears of 
future wrath keep them from yielding to the suggestions of the enemy. 
(ji) Serious recollection of past eonllicts, dange.t, and deliverances, is 



160 The GianVs Wife counsels him concerning the Pilgri,. 



^^ 



Now night being come again, and the Giant and his wife be- 
ing in bed, she asked him concerning the prisoners, and if they 
had taken his counsel : — to which he rephed, ' They arc stur- 
dy rogues, they choose rather to bear all hardships than to 
make away with themselves.' Then said she, ' Take them into 
the Castle-yard to-morrow, and show them the bones and skulls 
of those that thou hast already despatched, and make them 
believe, ere a week comes to an end, thou also wilt tear them 
in pieces, as thou hast done their fellows before them." (y) 

So when the morning was come the Giant goes to them 
again, and takes them into the Castle-yard, and shoAvs them as 
his wife had bidden him : these, said he, were Pilgrims, as you 
are, once, and they trespassed in my grounds, as you have 
done ; and when I thought fit I tore them in pieces, and so 
within ten days 1 will do you : go get you down into your den 
again. — And with that he beat them all the way thither. They 
lay therefore all day on Saturday in a lamentable case, as 
before. Now, when night was come, and when Mrs. DiflRi- 
dence and her husband the Giant were got to bed, they began 
to renew their discourse of their prisoners ; and, withal, the 
old Giant wondered that he could neither by his blows nor 
counsel bring them to an end. And with that his wife replied} , 
1 fear, said she, that they live in hopes, that some will come 
to relieve them, or that they have picklocks about them, by 
the means of which they hope to escape. And sayest thou so, 

peculiarly useful to encourage confidence in the power and mercy of God, 
and patient wailing for him im the most difficult and perilous situations : 
and conference with our brethren, even if they too are under similar trials, 
is a very important mean of resisting the devil, when he would tempt us 
to renounce our hope, and have recourse to desperate measures. 

(9) The Scripture exhibits some examples of apostates who have died 
in despair, (as king Saul and Judas Iscariot;) and several intimations are 
given of those, to whom nothing " remains but a certain fearful looking 
for of judgment and fiery indignation." A few instances also have been 
recorded in different ages, of notorious apostates, who have died in blas- 
phemous rage and despair. These accord to the man in the iron cage at 
the house of the Interpreter, and are awful warnings to all professors, 
" while they think they stand, I0 take heed lest they fall." But the hy- 
pocrite generally overlooks the solemn caution ; and the humble Chris- 
tian, having a lender conscience, and an acquaintance with the deceilfuU 
ness of his own heart, is very apt to consider his wilful transgression as the 
unpardonable sin, and to fear, lest the doom of former apostates will at 
length be his own. This seems intended, by the Giant showing the 
Pilgrims the bones of those he had slain, in order to induce them to self 
murder. 



The Pilgrims begin to pray, and are released. 161 

my dear ? said the Giant ; I will therefore search them in the 
morning. 

Well, on Saturday about midnight they began to pray, and 
continued in prayer till almost break of day. (r) 

Now a little before it was day, good Christian, as one half 
amazed, brake out in this passionate speech : ' What a fool,' 
quoth he, ' am I, thus to lie in a stinking dungeon when I may 
a3 well walk at liberty I I have a key in my bosom called 
Promise, that will, I am persuaded, open any lock in Doubting- 
Castle.' Then said Hopeful, ' That's good news, good bro- 
ther, pluck it out of thy bosom and try ' 

Then Christian pulled it out of his bosom, and began to try 
at the dungeon door ; whose bolt as he turned the key gave 
back, and the door flew open with ease, and Christian and 
Hopeful both came out. Then he went to the outer door that 
led into the Castle-yard, and with this key opened that door also. 
Afterward he went to the iron-gate, for that must be opened 
too, but that lock went extremely hard ; yet the key did open 
it. Then they thrust open the gate to make their escape with 

(r) Perhaps the author selected ' Saturday at midnight' for the precise 
time when the prisoners bc3;an to pray, in order to intimate, that the re- 
turn of the Lord's day, and that preparation ■wliich serious persons are re- 
minded to make for its sacred services, are often the happy means of reco- 
vering those that have fallen into sin and despondency. — Nothing will be 
effectual for the recovering of the fallen, till thry ' begin to pray' with fer- 
vency, importunity, and perseverance. Ordinary diligence will in this 
case be unavailing : they have sought ease to the flesh, when they ought 
to have " watched unto prayer ;" and they must now watch and pray when 
others sleep : and they must struggle against reluctancy, and persist in re- 
peated approaches to the mercy-seat, till they obtain a gracious answer.— 
But such is our nature and situation, that in proportion as we have spe- 
cial need for earnestness in these devout exercises, our hearts are averse 
to them. The child, while obedient, anticipates the pleasure of meeting 
his affectionate parent ; but, when conscious of having offended, he, from 
shame, fear, and pride, hides himself, and keeps at a distance. Thus un- 
belief, guilt, and a proud aversion to unreserved self-abasement, wrought 
on by Satan's temptations, keep even the belicT'er, when he has fallen into 
any aggravated sin, from coming to his only Friend, and availing himself 
of his sole remedy : " He keeps <;ilence, though his bones wax old with his 
roaring all the day long."* But when stoutness of spirit is broken down, 
and a contrite believing frame of mind succeeds, the offender begins to 
cry fervently to God for mercy, with humiliating confessions, renewed ap- 
plication to the blood of Christ, nnd perseverance amidst delays and dis- 
couragements : and then it will not be very long ere he obtain complete 
deliverance. 

* Psa. XKxii. 3—5. 
X 14* 



162 The Delectable Mountains. 

speed, but that gate, as it opened, made such a creaking that it 
waked Giant Despair, who hastily rising to pursue his pri- 
soners felt his limbs to fail, so that he could by no means go af- 
ter them. Then they went on, and came to the King's high- 
way again, and so were safe because they were out of his ju- 
risdiction. 

Now, when they u'ere gone over the stile, they began to 
contrive with themselves what they should do at that stile, to 
prevent those that should come after from falling into the 
hand of Giant Despair. So they consented to erect there a pil- 
lar, and to engrave on the side thereof, ' Over this stile is the 
way to Doubting-Castle, which is kept by Giant Despair, who 
despiseth the King of the Celestial Country, and seeks to de- 
stroy his holy Pilgrims,' Many therefore that followed after 
read wh;>* was written, and escaped the danger, (s) 

Thic, done, they sang as follows : 

' Out of the way v/e went, and then we found 

What 'twas to tread upon forbidden ground ; 

And let them thul come after have a care 

Lest heedlessness make them as we to fare, 

Lest they, for trespassing, his prisoners are 

"Whose Castle's Doubting, and whose name's Despair.' 

They went then till they came to the Delectable Mount tins, 
which mountains belong to the Lord of that Hill of which we 

(s) The promise of eternal life, to every one without exception, -who 
believeth in Christ, is especially intended by the key ; but without ex- 
cluding any other of " the exceeding great and precious promises" of the 
gospel. The believer, being enabled to recollect such as peculiarly suit 
his case, and conscious of cordially desiring the promised blessings, has the 
' key in his bosom, which will open any lock in Doubting-Castle:' and 
■while he pleads the promises in faith, depending on the merits and atone- 
ments of Emmanuel, " as coming to God through him ;" he gradually re- 
sumes his confidence, and begins to wonder at his past despondency. Yet 
remains of unbelief, recollection of his aggravated guilt, and fear lest he 
should presume, often render it difficult for him entirely to dismiss dis- 
couraging doubt?. — But let it especially be noted that the faith which de- 
livered the Pilgrims from Giaot Despair's castle, induced them without de- 
lay to return into the liighway of obedience, and to walk in it with m ore 
circumspection than before, no more complaining of its roughness ; and to 
devise every method of cautioning others against passing over the stile 
into By-path-meadow. Whereas a dead faith and a vain confidence kecji 
out all doubts and fears, even on fpj-bidden ground, and under the walls of 
Despair's castle ; till at length the poor deluded wretch is unexpectedly 
and irresistibly seized upon, and made his prey. And if Christians follow 
Vain-confidence, and endeayour to keep up their hopes when neglecting 



The Pilgrims converse with the Shepherds. 163 

have spoken before : so they went up to the mountains, to be- 
hold the gardens and orchards, the vineyards and fountains of 
water ; where, also they drank, and washed themselves, and 
did freely eat of the vineyards. Now there was on the tops of 
these mountains Shepherds feeding their flocks, and they stood 
by the highway side. The Pilgrims therefore went to them, 
and leaning upon their staves (as is common with weary Pil- 
grims when they stand to talk with any by the way) they ask- 
ed, ' Whose Delectable Mountains are these ? and whose be 
the sheep that feed upon them V 

Shep. These mountains are Emmanuel's Land, and they are 
Within sight of his City ; and the sheep also are his, and he 
laid down his life for them. (<) 

their known duty ; let them remember, that, (whatever some men may 
pretend,) they will surely be thus brought acquainted with Diffidence, 
immured in Doubting-Castle, and terribly bruised and frighted by Giant 
Despair ; nor will they be delivered till they have learned, by painful ex- 
perience, that the assurance of hope is inseparably connected with the 
self-denying obedience of faith and love. 

(/) When offending Christians are brought to deep repentance, renew- 
ed exercises of lively faith, and willing obedience in those self-denying 
duties which they had declined, the Lord " restores them the joy of his 
salvation," and their former comforts become more abundant and perma- 
nent. — Tiie Delectable Mountains seem intended to i-epresent those calm 
seasons of peace and comfort, which consistent believers often experience 
in their old age. They have survived, in a considerable degree, the ve- 
hemence of their youthful passions, and have honourably performed their 
parts in the active scenes of life : they are established, by long experi- 
ence, ia the simplicity of dependence and obedience : the Lord graciously 
exempts them from peculiar trials and temptations : their acquaintance 
with the ministers and people of God is enlarged, and they possess the re- 
spect, confidence, and affection of many esteemed friends : they have much 
leisure for communion with God, and the immediate exercises of religion : 
and they often converse with their brethren on the loving kindness and 
truth of the Lord till "their hearts burn within them." Thus 'leaning 
on their staves,' depending on the promises and perfections of God in as- 
sured faith and hope,- they anticipate their future happiness '* with joy un- 
speakable and full of ^ory." — These things are represented under a va- 
riety of external images, according to (he nature of an allegory. — The 
Shepherds and their flocks denote the more extensive acquaintance of 
man)' aged Christians with the Ministers and Churches of Christ, the 
Chief Shepherd, "• who laid down his life for tlie sheep." — This is ' Em- 
manuePs land ;' for, being detached from worldly engagements and con- 
nexions, they now spend their time almost wholly among the subjects of 
the Prince of Peace, und as in his more especial presence. 
The following lines are added here, as before : — 
' Mountains delectable they now ascend, 
Wliere Shepherds be, which to them do commend 



164 The Names of the Sheph^rdi. 

Oir. Is this the way to the Celestial City ? 

Shep. You are just in your way. 

Chr. How far is it thither 1 

Shep. Too far for any but those that shall get thither in- 
deed. («) 

Chr. Is the way safe or dangerous ? 

Shep. Safe for those for whom it is to be safe ; " but trans- 
gressors shall fall therein."* 

Chr. Is there in this place any relief for Pilgrims that are 
weary and faint in the way ? 

Shep. The Lord of these Mountains hath given us a charge 
" not to be forgetful to entertain strangers ;"t therefore the 
good of the place is before you. 

I saw also in my dream, that, when the Shepherds perceir 
ed that they were wayfaring men, they also put questions to 
them, (to which they made answer, as in other places ;) as, 
Whence came you ? and how got you into the way ? nnd by 
what means have you so persevered therein ? for but lew of 
them that begin to come hither do show their face on this 
Mountain. But whon the Shepherds heard their answer, be- 
ing pleased therewith, they looked very lovingly upon them 
and said, ' Welcome to the Delectable Mountains.' 

The Shepherds, I say, whose names were Knowledge, Ex- 
perience, Watchful, and Sincere, (w) took them by the hand, 

* Hos. xiv. 9. P Heb. xiii. 1,2. 

AUuring things, and things that cautions are : 
Pilgrims are steady kept by faith and fear.' 

(ii) The certainty of the final perseverance of true believers is con- 
tinually exemplified in their actually persevering, notwithstanding all ima- 
ginable inward and outward impediments. Many hold the doctrine who 
are not interested in the privilege ; and whose conduct eventually proves 
that they " had no root in themselves :"* but the true believer acquires 
new strength by his very trials and mistakes, and possesses increasing evi- 
dence that the new covenant is made with him ; for, " having obtained 
help of God," he still "continues in Christ's word," and " abides in him :" 
and, while temptations, persecutions, heresies, and afflictions, which stum- 
ble transgressors and detect hypocrites, tend to quicken, humble, sanctify, 
and establish him ; he may assuredly conclude, that " he shall be kept by 
the power of God, through faith, unto salvation." 

t< (w) These names imply much useful instruction, both to Ministers and 
Christians, by showing them what endoAvments are most essential to the 
pastoral oflio.e. — The attention given to preachers should not be propor- 
tioned to the degree of their confidence, vehemence, accomplishments, 
* 1 John, ii. 19. 



Men slain by a Fall from Mount Error. 166 

and luul them to their tents, and made them partake of that 
n hic'i was ready at present. They said, moreover. We wouljl 
that you should stay here a while, to be acquainted with us, and 
yet more to solace yourselves with the good of these Delecta- 
ble Mountains. They told them that they were content to 
stay . and so they went to their rest that night, because it was 
ver}' late. 

Then I saw in my dream, that in the morning the Shep- 
lierds called to Christian and Hopeful to walk with them upon 
the Mountains : so they went forth with them, and walked a 
while, having a pleasant prospect on every side. 

Then said the Shepherds one to another. Shall we show 
these Pilgrims some wonders ! So, when they had concluded 
to do it, they had them first to the top of a Hill, called Error, 
which was very steep on the furtherest side, and bid them 
look down to the bottom. So Christian and Hopeful looked 
down, and saw at the bottom several men dashed all to pieces 
by a fall that they had from the top. Then said Christian, 
What meaneth this ? The Shepherds answered. Have you not 
heard of them that were made to err, by hearkening to Hy- 
meneus and Philetus,* as concerning the iaith of the resurrec- 
tion of the body ? They answered, Yes. Then said the Shep- 
herds, Those that you see lie dashed in pieces at the bottom 
of this Mountain are they ; and they have continued to this 
day utiburied, as you see, for an example to others to take heed 
how they clamber too high, or how they come too near the 
Ijrink of this Mountain, (a;) 

* Tim. ii. 17, 18. 
gTiiceful delivery, eloquence, or politeness ; but to that o( their knowledge 
of the iScriptures, and of" every subject that relates to the glory of God and 
the salvation of souls ; their experience of the power of divine truth iu 
their own hearts, of the faithfulness of God to his promises, of the believ- 
er's conflict?, difliculties, and dangers, and of the manifold devices of Satan 
to mislead, deceive, pervert, defile, or harass the souls of men ; their watck- 
fulncss over the people, as their constant business and unremitted care, to 
caution them against every snare, and to recover them out of every error 
into which they may be betrayed ; and their sincerity, as manifested by a 
disinterested, unambitious, unassuming, patient, and aflectionate conduct ; 
by proving that ihey deem themselves bound to practise their own in- 
structions, and by a uniform attempt to convince the people, that tjiey 
" seek not lheir''s but them.'" 

(x) Human nature always verges to extremes. In former times the 
Iciist deviutioa from an established syotem of doctrine was reprobated as a 
damnable heresy ; and some persons, even at this day, tacitly laying c\aim 
to infallibility, deem every variation from tbejr standard an error, ami 



166 Men Blinded by Gtant Despair. 

ThtMi I saw that they had them to the top of another Moun- 
lain, and the name of that is Caution, and bid them look afar 
oil : which when they did, they perceived, as they thought, 
severid men walking up and down among the tombs that were 
there : and they perceived that the men were bHnd, because 
they stumbled sonvetimes upon the tombs, and because they 
could not get out from among them. Then said Christian, 
What means this ? 

The Shepherds then answered. Did you not see a little 
below ther-f; Mountains a Stile that leads into a Meadow on the 
left liand of this Avay ? They answered, Yes. Then said the 
Shepherds, From that Stile there goes a path that leads direct- 
ly to Doubting-Castle, which is kept by Giant Despair : and 
these men (pointing to them among the tombs) came once on 
jiilgrimage, as you do now, even till they came to that same 
Stile. And, because the right way was rough in that place, 

overy error inconsistent with true piety. But the absurdity and bad ef- 
fects of this bigotry having been discovered and exposed, it has become ' 
far more common to consider indifl'ercnce about theological truth, as es- 
sential to candour and liberality of sentiment ; and to vilify, as narrow- 
minded bigots, all ■who •' contend earnestly for the faith once delivered to 
the gaints,'' however averse they may be to persecution, or disposed to 
Ijenevoleiice tovrards such as differ from them. Thus the great end for 
which prophets and apostles were inspired, martyrs shed their blood, and 
the Son of God himself came into the world and died oa the cross, is pro- 
nounced a matter of no moment I revelation is virtually rejected ! (for we 
may know, without the Bible, that men ought to be sober, honest, sincere, 
and benevolent ;) and those principles, from which all genuine holiness 
must arise, are contemned as enthusiasm and foolishness ! Some errors 
may indeed consist with true faith : (for who will say that he is in nothing 
mistaken .') yet no error is absolutely harmless ; ail must, in one way or 
other, originate from a wrong state of mind or a faulty conduct, and pro- 
portionably counteract the design of revelation : and some arc absolutely 
inconsistent with repentance, humility, faith, hope, love, spiritual worship, 
and holy obedience, and consequently incompatible with a state of ac- 
re[>tance and salvation. These are represented by '■ the hill Error,' and a 
scriptural specimen is adduced. Prolesscd Christians fall into delusions 
1 y indulging seU-(*one<»rt, vain-glory, and curiosity ; by " leaning to their 
own understandings," and "intruding into the things they have not seen, 
■vainly puffed up by their lleshly mind," and bj- speculating on subjects 
which are loo deep for them. For tlio fruit of " tlie tree of knowledge," 
in respect of religions opinions not expressly revealed, is still forbidden ; 
and nven vainly thinking it '' good for food, and a tree to be desired to make 
one wise ;" and desiring " to be as gods," understanding and accounting 
for every thing; fall into destructive heresies, do immense mischief, and 
become awful examples for the warmng of their contemporaries and suc- 
cessors. 



By-way to HelL 1 1)7 

they chose to go out of it into that WTeadow, and there were 
taken by Giant Despair, and cast into Doubting-Castle ; where' 
after they had a while been kept in the dungeon, he at last did 
put out their eyes, and led them among those tombs, where he 
has left them to wander to this very day, that the saying of the 
wise man might be fulfilled, »♦ He that wandereth out of the 
way of understanding; shall remain in the congregation of the 
(k>ad."* Then Christian and Hopeful looked upon one an- 
other, with tears gushing out, but yet said nothing to the Shep- 
hoards. (//) 

Then 1 saw in my dream, that the Shepherds had them to 
another place in a bottom, where was a door, in the side of a 
hill, and they opened the door and bid them look in. They 
looked in, therefore, and saw that within it was very dark 
and smoky ; they also thought that they heard a rumbling 
noise, as of fire, and a cry of some tormented ; and that they 
smelt the scent of brimstone. Then said Christian, What 
means this ? The Shepherds told them, This is a by-Avay to 
hell, a waj that hypocrites go in at : namely, such as sell their 
birthright, with Esau ; such as sell their Master, with Judas ; 
such as blaspheme the gospel, with Alexander ; and that lie 
and dissemble, with Ananias and Sapphira his wife. 

Then s.iid Hopeful to the Shepherds, I perceive that these 
had on them, even every one, a show of pilgrimage, as we 
have now, h;'.d they not ? 

Shep. Yes, and held it a long time too. 

Hope. How far might they go on in pilgrimage in their days, 
since they notwithstanding were thus miserably cast away ? 

* Pror. xxi. 16- 
(?y) Many professors, turning aside from the line of conscientious obeJi- 
eiice to escape ditliculties, experience great distress of mind ; which not 
l)oing able to endure, they desperately endeavour to disbelieve or pervert 
all th<?y have learned concerning religion : thus they are blinded by Sa- 
tan through their despondings, and are given over to strong delusions, as 
the just punishment of their wickedness.* Notwithstanding their pro- 
fession, and tlie hopes long formed of them, they return to the company 
ofthose who are dead in sin, and buried in worldly puisuits; differing 
from them merely in a few speculative notions, and being far more hope- 
less than they. This is not only the case with many, at the first begin- 
ning of a reli;,-ious profession, as of Pliable at the Slough of Despond, but 
with some at every stage of the journey. Such examples may very pro- 
perly demand our tears of godly sorrow and fervent gratitude ; when we 
reflect on our own misconduct, and tlie loving kindness of the Lord, who 
hiith made us to differ, by first implanting, and then preserving, faith in 
»ui- hearts. 

* 2Thes. ii. 11—13. 



168 The Hill Clear. 

Shep. Some farther, and some not so far as these Mountains. 

Then said the Pilgrims one to another, We had need cry to 
the strong for strength. 

Shep. Ah, and you will have need to use it ivhen you have i 
it, too. (2) 1 

By this time the Pilgrims had a desire to go forwards, and 
the Shepherds a desire they should ; so they walked together 
towards the end of the Mountains. Then said the Shepherds 
one to another, Let us here show to the pilgrims the gates of 
the Celestial City, if they have skill to look through our per- 
spective glass. The Pilgrims then lovingly accepted the mo- 
lion : so they had them to the top of a high Hill, called Clear, 
and gave them their glass to look. 

Then they essayed to look, but the remembrance of that 
last thing that the Shepherds had showed them made their hands 
shake ; (a) by means of which impediment they could not 
look steadily through the glass ; yet they thought they saw 
something like the Gate, and also some of the glory of the 
place. 

' Thus by the Shepherds secrets are reveal'd. 
Which from all other men are kept conceal'd : 
Come to the Shepherds then, if you would see 
Things deep, things hid, and that mysterious be.' 

When thej-^ were about to depart, one of the Shepherds gave 

(s) No man can see the heart of another, or certainly know him to be a 
true believer : it is, tlierefore, proper to warn the most approved persons, 
" while they think they stand, to take heed lest they fall." Such cau- 
tion?, with the diligence, self-examination, watchfulness and prayer which 
they excite, are the means of perseverance and establishment to the up- 
right. — An event may be certain in itself, and yet inseparable from the 
method in which it is to be accomplished ;* and it may appear very un- 
certain to the persons concerned, especially if they yield to remissness ;t 
so that prayer to the Almighty God for strength, with continual watch- 
fulness and attention to every part of practical religion, is absolutely ne- 
cessary to " the full assurance of hope unto the end.":}: 

(a) Such is the infirmity of our nature, even when in a measure reno- . 
vated, that it is almost impossible for us vigorously to exercise one holy 
affection, without failing in some other. When we confide in God, with 
assured faith and hope, we commonly are defective in reverence, humili- 
ty, and caution : on the other hand, a jealousy of ourselves, and a saluta- 
ry fear of coming short or drawing back, generally weaken confidence in 
God, and interfere with a joyful anticipation of our future inheritance. 
But, notwithstanding this deduction, through our remaining unbelief, such 
experiences are very advantageous. — " Be not high-minded, but fear :" 
for " blessed is he that feareth always." 

* Acts xxvii. 22—31. t I Pet. iv. 18. $ Heb. vi. 10—12. 



A Youin named Ignorance. 169 

them A note of the "ocay. Another of them hid them BeTssare of 
the Flatterer. The third hid them Take heed that they sleep 
not upon the enchanted Ground. And the fourth hid them God 
speed. So 1 awoke from my dream. 

And I slept and dreamed again, and saw the same two Pil- 
grims going down the Mountains along the highway towards 
the City. Now a little below these Mountains on the left hand 
lieth the Country of Conceit, from which Country there comes 
into the way in which the Pilgrims walked a little crooked 
lane. Here therefore they met with a very brisk lad that 
came out of that Country, and his name was Ignorance. (6) 
So Christian asked him from what parts he came, and whither 
he was going ? 

(b) Multitudes of ignorant persons entirely disreg;ard God and religion ; 
and others have a show of piety, which is grave, reserved, austere, dis- 
tant, and connected with contemptuous enmity to evangelical truth. But 
there are some persons of a sprightly disposition, who are more conceited 
and vainglorious than haughty and arrogant : who think well of them- 
selves, and presuTDO on the good opinion of their acquaintance ; who are 
open and communicative, though they expose their ignorance continually ; 
who fancy themselves very religious, and expect to be thoi\glit so by 
others ; who are willing to associate with evangelical professors, as if they 
all meant the same thing ; and who do not express contempt or enmity, 
unless urged to it in self-defence. This description of men seems to be 
represented by the character next introduced, about which the author has 
repeatedly be<;towed much pains. Christian had soon done with Obsti- 
nate and Worldly-wise-man : for such men, being outrageous against the 
gospel, shun all intercourse with established believers, and little can be 
done to warn or undeceive them : but brisk, conceited, shallow persons, 
who are ambitious of being thought religious, are shaken off with great 
difficulty ; and they are continually found among the hearers of the gospel. 
They often intrude themselves at the most sacred ordinances, when they 
have it in their power ; and sometimes are favourably thought of, till fur- 
ther acquaintance proves their entire ignorance. — Pride, in one form or 
another, is the universal fault of human nature ; but the frivolous vain- 
glory of empty-talkers differs exceedingly from the arrogance and forxuiii 
self-importance of Scribes and Pharisees, and arises from a different con- 
ttitution and education, and other habits and associations. This is the 
Town of Conceit, where Ignorance resided. A lively-disposition, a weak 
capacity, a confused judgment, the want of information about religion and 
almost every other subject, a i^roportionablo blindness to all these defects, 
and a pert forward self-sufficiency, are the prominent fc-.tures in this 
portrait: and if a full purse, secular influence, the ability of conferring 
favours, and the power to excite fears, be added, the whole receives its 
highest finishing. With these observations on this peculiar cliaracter, 
and a few hints as ws proceed, the plain language of the author on this 
subject will be perfectly intelligible to the attentive reader. 

y 15 



'^''^ Christian discourses txith Ignorance. 

Ignor. Sir, I was born in the Country ihat lieth off there a 
little to the left hand, and I am going to the Celestial City. 

Chr. But how do you think to get in at the Gate ? for you 
may find some diflicully there. 

' As other good peojde do,' said he. 

Chr. But what have you to show at that Gate, that may 
cause that the Gate should "be opened to you ? 

Ignor. I know my Lord's will, and have been a good liver : 
I pay every man lus own ; 1 pray, fast, pay tithes, and give 
alms, and have left my Country for whither I am going. 

CItr. But thou earnest not in at the Wicket-gate that is at 
the head of this way ; thou earnest in hither through that same 
crooked lasie ; and therefore 1 fear, however thou mayest 
think of thyself, when the reckoning-day shall come, thou wilt 
have laid to thy charge that thou art a thief and a robber, in- 
stead of getting admittance into the City. 

Ignor. Gentlemen, ye be utter stransers to me, I know j'ou 
not; be content to follow the religion of your Country, and I 
will foUov.- the religion of mine. 1 hope all will be v/cil. And, 
as for tlie Gate that you talk of, all the world knows that that 
is a great way off of our Country. I cannot think that any 
man in all our parts doth so much as know the way to it, nor 
need they matter whether they do or no ; since we have, as 
you see, a fine pleasant green lane that comes down from our 
Country the next way into it. 

When Christian saw that the man waa wise in his own con- 
ceit, he said to Hopeful whisperingly, '* There is more hopes 
of a fool than of him ;"* and said, moreover, •' When lie that 
is a fool walketh by the way, his wisdom faileth him, and he 
saith to every one that h» is a fool."t What, shall we talk 
further with him, or outgo him at present, and so leave him to 
think of what he hath heard already, and then stop again for 
him afterward, and see if b^' degrees we can do any good of 
him ? Tlien said Hopeful, 

' Let Ignorance a little -while now mu=e 
On -what is saiJ, and lei hiin not refuse 
Good counsel to embrace, lest he remain 
Still ignorant of what's the chiefest gain. 
God saith, tliosc that no understanding have, 
Althoiigh he made them, them he will not save.' 

He further added, It is not good, » tliink, to sav all to him at 

* Prov. xxri. 12. i Ecclea. x-. 3. 



Xuni-axoay carried off' by Devils. 171 

once ; let us pass him by, if you will, and talk to him anon, 
even as he is " able to bear it." (c) 

So they both went on, and Ignorance he came after. Now 
when they had passed him a little way they entered into a very 
dark lanej^ where they met a man whom seven devils had bound 
v/ith seven strong coi'ds, and were carrying; of him back to the 
door that they saw on the side of the hill.* Now good Cbris- 
tian began to tremble, and so did Hopeful his companion ; yet 
as the devils led away the man, Christian looked to see if be 
knew him ; and he thought it might be one Turn-away that 
dwelt in the Town of Apostasy. But he did not perfectly see 
his face, for he did hang his head like a thief that is found. 
But being gone past. Hopeful looked after him, and spied on 
his back a paper with this inscription, ' Wanton professor and 
damnable apostate.' (d) 

Then said Christian to his fellow, Now I call to remembrance 
that which was told me, of a thing that happened to a good man 
hereabout. The name of the man was Little-faith ; but a 
good man, and he dwelt in the Town of Sincere. The thing 
was this : — at the entering in at this passage, there comes 
down from Broad-way Gate a lane called Dead-man's-lane ; so 
called, because of the murders that are commonly done there ; 

* Matt. xii. 45. Prov, v. 22. 

(c) It is best not to converse much at once 'witli persons of this charac- 
ter : but after a few warnings to leave them to their reflections : for their 
self-conceit is often cherished by altercations, in wliich they deem them- 
selves very expert, however disgusting' their discourse may prove to 
otliers. 

(d) The dark lane seems to mean a season of prevalent :mpiety, and of 
great affliction to the people of God. — Here the impartial author takes 
occasion to contrast the character of Ignorance with that of Turn-away. 
Ijoose evangelical professors look down with supercilious disdain on those 
who do not understand the doctrines of grace ; and think themselves more 
enlightened, and better acquainted with the liberty of the gospel, than 
more practical Christians : but in dark times wanton professors often turn 
out damnable apostates, and the detection of their hypocrisy makes them 
ashamed to show their faces among those believers, over whom they be- 
fore aflected a kind of superiority. When convictions subside, and Christ 
has not set up his kingdom in the heart, the unclean spirit resumes his 
form-er habitation, and " takes to himself seven other spirits more wicked 
tlian himself," who bind the poor wretch faster than ever in the cords of 
sin and delusion ; so that his last state is more hopeless than the first. 
Such apostasies make the hearts of the upright to tremble ; but a recol 
lection of the nature of Turn-away 's profession and confidence gradually 
removes their difficulties, and they recover their hope, and leara to tske 
heed to themselves 



i 72 Christian relates how Little-faith was robbed'. 

and this Little-faith going on pilgrimage, as we do now, chanced 
to sit down there and slept ; now there happened at that time 
to come down the lane from Broad-way Gate three sturdy 
vogues, and their names were Faint-heart, Mistrust, and Guilt, 
ihrec brothers ; and they, espying Little-faith where he was, 
came galloping up with speed. Now the good man was just 
awaked from Iiis sleep, and was getting up to go on his journey. 
So they cama up all to him, and with threatening language 
bid him stand. At this Little-faith looked as white as a clout 
p.ikI had neither power to fight nor flee. Then said Faint- 
heart, ' Deliver thy purse ;' but he making no haste to do it, 
(for he was loth to lose his money,) Mistrust ran up to him, and 
thrusting his hand into his pocket pulled out thence a bag ol 
silver. Then he cried out ' Thieves ! thieves !' With that Guilt, 
with a great club that was in his hand, struck Little-faith on the 
head, and with that blow felled him flat to the ground, where 
he lay bleeding as one that would bleed to death, (e) All this 
while the thieves stood by. But at last, they hearing that 
some were upon the road, and fearing lest it should be one 
Great-grace, that dwells in the city of Good confidence, they 
betook themselves to their heels, and left this good man to 
shift for himself (/) Now after a while Little-faith came to 

(>') Tlie cnsiiiaj; episode concerning LHtle-faith was evidently intended 
to prevent weak Christians being dismayed by tlie r.wful things spoken of 
hypocrites and apostates. In times of persecution, many who seemed to 
be religions, openly return into the broad way to destruction ; and thus 
Satan murders the souls of men, by threatening to kill their bodies. This 
is Dead-man's-lane, leading back to Broad-way-gate. All true believers 
are indeed pr'^served from drawing back to perdition : but the weak in 
faith, being faint-hearted, and mistnisting the promises and faithfulness of 
God, are betrayed into sinful compliances or negligences ; they lie down 
to sleep when they have special need to watch and be sober ; they con- 
ceal or perhaps deny their profession, are timid and negligent in duty; or 
in other respects act contrary to their consciences, and thus contract gTii7<. 
3o that Faint-heart threatens and assaults them ; Mistrust plunders them ; 
and Guilt beats them down, and makes them almost despair of life. As 
the robbery was committed in the dark lane before mentioned, this seems 
to have been the author's precise meaning: but any unbelieving fears, 
that induce men to neglect the means of grace, or to adopt sinful expedi- 
ents of securing themselves, which on the review bring guilt and terror to 
their consciences, may also be intended. 

(/) As these robbers represent the inward effects of unbelief and disc- 
bedicnce, and not any outward enemies, Great-grace may be the emblem 
of those believers or ministers, who, having honourably stood their ground, 
endeavour to restore the fallen in the spirit of meelcness, by suitable en^ 
couragements. The compassionate exhortations or honourable example* 



He preserves his Jccset'o and Certificate. 173 

bimself, and getting up, made shift to scrabble on hia way 
This was the story. 

Hope. But did they take from him all that ever he had ? 

Chr. No : the place where his Jewels were, they never 
ransacked : so those he kept still. But, as I was told, the 
good man was much afflicted for his loss ; for the thieves got 
most of his spending money. That which they got not, as I 
said, were Jewels ; also he had a little odd money left, but 
scarce enough to bring him to his journey's end ;* nay, if I was 
not misinformed, he was forced to beg as he went, to keep him- 
self alive, (for his Jewels he might not sell.) But beg and do 
what he could, ' he went away,' as we say, ' with many a hun- 
gry belly,' the most part of the rest of the way. 

Hope. But is it not a wonder they got not from him his cer- 
tificate, by which he was to receive his admittance at the Ce- 
lestial Gate ? 

Chr. It is a wonder : but they got not that : though they 
missed it not through any good cunning of his ; for he, being 
dismayed with their coming upon him, had neither power nor 
skill to hide any thing, so it was more by good Providence than 
by his endeavour that they missed of that good thing.! 

Hope. But it must needs be a cbmfort to him thtit they got 
not his Jewels from him. 

Chr. it might have been great comfort to him, had he used 
it as he should : but they that told me the story said that he 
made but httle use of it all the rest of the way ; and that, be- 
cause of the dismay that he had in taking away his money. 
Indeed he forgot it a great part of the rest of his journey ; and 
besides, when at any time it came into his mind, and he began 
to be comforted therewith, then would fresh thoughts of his 
loss come again upon him, and those thoughts would swallow up 
all. 

Hope. Alas, poor man ! this could not but be a great grief 
unto him ! 

Chr. Grief! ay, a grief indeed. Would it not have been so 
to any of us, had we been used as he, to be robbed and wound- 

* Pet. iv. 18. + 2 Tim. i. 14. 2 Pet. ii. 9. 

of such eminent Chriftians keep the fallen from entire degpondency, and 
both tend to brin^ them to repentance, and to inspire lijem when peni- 
tent, and trembling at the word of God, with some hope of finding mercy 
and grace m this time of urgent need ; which seems to be alleo'orically 
represBntea by the flight of the robbefy, when tliey heard that Great-grace 
■was on the road ** 

15* 



J 74 The Xature of Little faith's Jezvels 

ed too, and that in a strange place, as he was ? It is a wonder 
he did not die with grief, poor heart ! I was told that he scat- 
lered almost all the rest of the way with nothing but doleful 
and bitter complaints : telling also to all that overtook him, or 
that he ON^ertook, in the way as he went, where he was robbed, 
jind how ; and who they were that did it, and what he lost ; 
how he was wounded, and that he hardly escaped with 
life, (o-) "^ * 

Hope. But it is a Avonder that his necessity did not put him« 
upon selling or pawning some of his Jewels, that he might have 
wherewith to relieve himself in his journey. ' 

Chr. Thou talkest like one upon whose head is the shell to 
this very day ; for what should he pawn them ? or to whom 
should he sell them ? In all that country where he was rob- 
bed his Jeucls were not accounted of; nor did he want that 
relief Vv-hich could from thence be administered to him. Be- 
sides, had his Jewels been missing at the Gate of the Ce- 
lestial City, he had (and that he knew well enough,) been ex- 
cluded from an inheritance there, and that would have been 
worse to him than the appearance aud villany of ten thousand 
thieves. 

Hope. Why art thou so tart, my brother ? Esau sold his 
birthright, and that for a mess of pottage ;* and that birth- 
right was his greatest Jewel : and^li|^e, why might not Little- 
fi^th do so too ? 

Chr. Esau did sell his birthright indeed, and so do many 
besides, and by so doing exclude themselves from the chief 
blessing ; as also that caitiff did : but you must put a difference 
betwixt Esau and Little-faith, and also betwixt their estates. 

* Keb. xii. 16. 
■(g) The believer's union with Cliiist, and the sanctification of the Spi- 
rit, sealing his ucceplance and rendering him meet lor heaven, are his in- 
valuable and unalienable jewels. But he may by sin lose his comfort?, 
and not be able to percoivo the evidences of his own safety : and even 
w^en again enabled to hope that it will be well v.'ith him in the event; 
ho may be sn harassed by the recollection of the loss he baa sustained, 
tlis effects of Iiis misconduct on others, and the obstructions he hath thrown 
in the Avay of his own comfort and usefulness, that his future life may be 
rendered a constant scene of disquietude and painful reflections. Thus 
the doctrine of the believer's final perseverance is both maintained and 
.guarded from abuse : and it is not owing to a man's own care, but to the 
Lord's free mercy, powerful interposition, and the engagements of the new 
<jovenant, that unbelief and guilt do not rob him of his title to heaven, xt 
well aa of his comfort and coufidcnce. 



The dl^'erence betxaecn him and Esau. 175 

•Ksau's birthright was typical, but Little-faith's Jewels were 
not so. Esau's belly was his God, but Little-faith's belly was 
not so. Esau's want lay in his fleshly appetite, Little-faith's 
did not so. Besides, Esau could see no further than to the 
fullilling of his lusts : " For I am at the point to die," s.iid 
he, " and what good will this birthright do me ?"t But Little- 
faith, though it was his lot to have but a little faith, was by his 
little faith kept from such extravagances, and made to see and 
prize his Jewels more than to sell them as Esau did his birth- 
right. You read not any where that Esau had faith, no not so 
much as a little ; therefore no marvel, if where the flesh only 
bears sway, (as it will in that man where no faith is to resist,) if 
lie sells his birthright, and his soul and all, and that to the devil 
of hell : for it is with such as it is with the ass, " who in her 
occasions cannot be turned away :"* when their minds are set 
upon their lusts, they will have them, whatever they cost. But 
Little-faith was of another temper, his mind was on things di- 
vine ; his livelihood Avas upon things that were spiritual and 
from above ; therefore, to what end should he that is of such 
a temper sell his Jewels ; (had there been any that would have 
bought them,) to fill his mind with empty things ? Will a man 
give a penny to fill his belly with hay ? or can you persuade 
the turtle-dove to live upon carrion like the crow ? Though 
faithless ones can, for carnal lusts, pav>'n, or mortgage, or sell 
vAvat they have, and themselves outright to boot ; yet they that 
have faith, saving fiith, though but little of it, cannot do so. 
More, therefore, my brother, is thy mistake, (/j) 

Hope. I acknowledge it ; but yet your severe reflection had 
almost made mc angry. 

C7(;-. Why ? I did but compare thee to some of the birds that 
are of the brisker sort, who will run to and fro in trodden 
paths with the shell upon their heads : — but pass by that, and 
consider the matter under debate, and all shall be well betwixt 
thee and me. 

Hope. But, Christian, these three fellows, I am persuaded 
in my heart, are but a company of cowards : would they have 
run else, think you, as they did, at the noise of one that was 

* Jer. ii. 2 1. 
(/t) Many pro/essms, meeting with discourag^einentB, give up their reli- 
gion for the sake of this present world : but, if any thence argue, that true 
believers will copy their example, they show that they are neither well 
established in judgment, nor deeply acquainted with the nature of the di- 
vine life, or th,e objects of its supreme desires and peculiar fears. 



176 The Robbers not easily resisted. 

coming on the road ? Why did not Little-faith pluck up a 
greater heart ? he might, methinks, have stood one brush with 
them, and have yielded when there had been no remedy. 

Chr. That they are cowards, many have said, but few have 
found it so in the time of trial. As for a great heart, Little- 
faith had none ; and 1 perceive by thee, my brother, hadst thou 
been the man concerned, thou art but for a brush, and then to 
yield. And verilj', since this is the height of thy stomach 
now tliey are at a distance from us ; should they appear 
to thee, as they did to him, they might put thee to second 
thoughts. 

But consider again, they are but journeymen thieves, they 
serve under the king of the bottomless pit ; who, if need be, will 
come in to their aid himself, and his voice is as the roaring of 
a lion. * I mj'self have been eftgaged as this Little-faith was ; 
and I found it a terrible thing. These three villains set upon 
me, and I beginning like a Christian to resist, they gave but a 
call, and in came their master : I would, as the saying is, have 
given my life for a penny ; but that, as God v/ould have it, I 
was clothed with armour of proof. Ay, and yet, though 1 was 
so harnessed, I found it hard work to quit myself like a ma» : 
no man can tell what in that combat attends us, but he that hath 
been in the battle himself. 

Hope. Well but they ran, you see, when they did but sup 
pose that one Great-grace was in the way. 

Chr. True, they have often fled, both they and their mas- 
ter, when Great-grace hath appeared ; and no marvel, for he 
is the King's Champion : but, I trow, you will put some differ- 
ence between Little-faith and the King's Champion. All the 
King's subjects are not his Champions ; nor can they, Avhen 
tried, do such feats of war as he. Is it meet to think that a 
little child should handle Gohath as David did ? or that there 
should be the strength of an ox in a wren ? Some are strong, 
some are weak ; some have great faith, some have little ; 
this man was one of the weak, and therefore he went to the 
wall. 

Hope. { would it had been Great-grace for their sakes. 

Chr. If it had been he, he might have had his hands full : 
for I must tell you that, though Great-grace is excellent good 
at his weapons, and has, and can, so long as he keeps them at 
sword's point, do well enough with them ; yet if they get with 

♦ 1 Pet. V. 8. 



Great-grace sorely pressed by Hie Robbers. 177 

in him, even Faint-heart, Mistrust, or the other, it shall gff 
hard but they will throw up his heels : and when a man is 
down, you know, what can he do ? 

Whoso looks well upon Great-grace's iace, shall see those 
scais and cuts there that shall easily ,give demonstration of 
what I say. Yea, once I heard he should say, (and that when 
he was in the combat,) *' We despaired even of life." How 
did these sturdy rogues and their fellows make David groan, 
mourn, and roar ? Yea, IJeman and Hezekiah too, though 
Champions in their day, were forced to bestir them when 
by these assaulted ; and yet, notwithstanding, they had their 
coats soundly brushed by them. Peter, upon a time, would 
go try what he could do ; but though some do say of him that 
he is the Pi'ince of the Apostles, they handled him so that they 
made him at last afraid of a sorry girl. 

Besides, their king is at their whistle ; he is never out of 
hearing ; and if at any time they be put to the woi'st, he, if 
possible, comes in to help them : and of him it is said, " The 
sn'ord of him that layeth at him cannot hold ; the spear, the 
dart, nor the habergeon ; he esteemeth iron as straw, and 
brass as rotten wood : the arrow cannot make him flee, sling- 
stones are turned with him into stubble ; darts are counted as 
stubole ; he laugheth at the shaking of a spear."* What can 
a man do in this case ? It is true, if a man could at every turn 
have Job's horse, and had skill and courage to ride him, he 
miglit do notable things ; for " His neck is clothed with thun- 
der ; he will not be afraid as the grasshopper ; the glory of his 
noistrils is terrible ; he paweth in the valley, and rejoiceth in 
his strength ; he goeth on to meet the armed men : he mock- 
eth at fear, and is not affrighted, neither turneth he back from 
the sword : the quiver rattleth against him, the glittering spear 
and the shield : he swalloweth the ground with fierceness and 
rage, neither believeth he that it is the sound of the trumpet. 
He saith among the trumpets, Ha, ha ; and he smelleth the 
battle afar off, the thunder of the captains, and the shouting."! 

But for such footmen as thee and 1 are, let us never desire 
to meet with an enemy ; nor vaunt as if we could do better, 
when we hear of others that they have been foiled ; nor be 
tickled at the thoughts of our own manhood, for such common- 
ly come by the worst when tried. W'itness Peter, of whom I 
iiradc mention before, he would swagger, ay, he would ; he 
would, as his vain mind prompted him to say, do better, and 

Z * Job xli. 26—20. t Job xsxiv 19—25. 



178 Shield of Faith y the only security against Robbers. 



1 



stand more for his Master than all men ; l>ut who so foiled and 
run down by these villains as he ? 

When therefore we hear that such robberies are done on 
the King's highway, two things become us to do: first, to go out 
harnessed, and to be sure to take a shield with us ; for it was 
for want of that, that he that laid so lustily at Leviathan could 
not make him yield ; for, indeed, if that be wanted . he fears 
us not at all. Therefore he that had skill hath said, " Above 
all, take the shield of faith, wherewith, ye shall be able to 
quench all the iierj' darts of the wicked."* (i) 

It is good also that we desire of the King a convo}', yea, that 
he will go with us himself. This made David rejoice when in 
the Valley of the Shadow of Death ; and Moses was rather 
for dying where he stood than to go one step without his God.t 
O my brother, if he will but go along with us, what need 
we be afraid of ten thousand that shall set themselves against 
us ? but without him the proud helpers fail under the 
slain.J (/c) 

* Kph. vi. 16. t ExoJ. xxxiii. 15. t P^a. iii. 5— S.xxvii. 1—3. Ira. x. 4. 

(i) Young converts often view tejnptations, conflicts, und persecutions, 
in a very different light than experienced believers do. Warm with zeal, 
and full of confidence, which they imag^e to be wholly genuine, and 
knowing comparatively little of their own hearts, or the nature of the 
Christian conflict, they resemble new recruits, who are apt to boast what 
great things they will do : but the old disciple, though much stronger in 
faith, and possessing habitually more vigour of holy affection, knows him- 
self too well to boast, and speaks with modesty of the past, and diffidence 
of the future ; like the veteran soldier, of approved valour, who has often 
been in actual service. — They, who have boasted beforehand what they 
would do and suffer, rather than deny the faith, have generally either 
proved apostates, or been taught their weakne-s by painful experience. 
And when a real believer has thus fallen, the recollection of past boast- 
ings adds to his remorse and terror ; and Satan will attempt to drive him 
to despair : so thtt, indeed, 'no man can tell what in such a combat at- 
teiids us, but he that has been in the battle himself.' — Even they, who 
were most remarkable for strength of faith, have often been overcome 
in the hour of temptation ; and, when guilt got within them, they found 
it no easy matter to recover their hope and comfort : how then can the 
weak in faith be expected to overcome in such circumstances ? The ac- 
cummodation of the passages from Job to this conflict, seems merely intend- 
ed to imply, that the assaults of Satan on these occasions, are more terri- 
ble than any thing iu the visible creation can be : and that every possi- 
ble advantage will be needful in order to withstand in the evil day. 

(k) Instead of naying, " though all men deny thee, yet will not I," it 
behoves us to use all means of grace diligently ; and to be instant in 
prayer, that the Lord himself may protect us by his power, and animate 
us by his presence ; and then only shall we be enabled to overcome both 
the Ifcar of man, and the temptations of the devil. 



Tfie Pilgrim taken in Flatterer's ^et. 1 79 

i, for 11)}' part, have been in the fray before now ; and 
though, through the goodness of Him that is best, I am, as you see, 
jiHve, yet I cannot boast of my manhood. Glad shall 1 be if I 
meet with no more such brunts ; though I fear we are not got 
beyond all danger. However, since the lion and the bear 
have not as yet devoured me, I hope God will also deliver u9 
iiom the next uncircumcised Philistine. -« r 

' Poor Little-faith 1 hast been amon» the thieves ? 
Wast robb'd ? remember tliis, whoso believes, 
And get more faith ; then shall you victors be 
Over tea thousand, else scarce over three.' 

So they went on, and Ignorance followed. They went 
then till they came at a place where they saw a Way put itself 
into their Way, and seemed withal to lie as straight as the Way 
which they should go ; and here they knew not which of the 
two to take, for both seemed straight before them : therefore 
here tliey stood still to consider. And as they were thinking 
about the way, behold a man of black flesh, but covered with 
a very liglit robe, came to them, and asked them why they 
stood there ? They answered they were going to the Celes- 
tial Cit\% but knew not which of these ways to take. ' Follow 
nie,' r^n\d the man, ' it is thither that I am going.' So they fol- 
lowed liim in the Way that but now came into the road, which 
by degrees turned, and turned them so from the City that they 
desired to go to, that in a little time their faces were turned 
away Irom it : — ^yet they followed him. But by and by, before 
they were aware, he led them both within the compass of a 
net, in which they were both so entangled, that they knew not 
what to do ; and with thr.t the white robe fell off the black 
man's back : — then they saw where they were. Wherefore 
there they lay crying some time, for they could not get them- 
selves out. 

Then said Christian to his fellow, Now do I see myself in an 
error. Did not the Shepherds bid us beware of the Flatter- 
er ? As is the saying of the wise man, so we have found it this 
day, " A man that flattereth his neighbour spreadeth a net for 
hi^feet."* 

Hope. They also gave us a note of directions about the'way, 
for our more sure linding thereof; but therein we have also 
forgotten to read, and have not kept ourselves from " the 



* Prov. xxiv. 5. 



t 



180 TJie Sinning Ont chattises the Pilgrims. 

paths of the destroyer. ' Here David was wiser than we ; for 
saith he, " concerning the works of men, by the word of thy 
lips I have kept me from the paths of the destroyer."! Thus 
they lay bewailing themselves in the net. At last they espied 
a Shining One coming towards them with a whip of small cord 
'in his hand. When he was come to the place where they were, 
he asked them whence they came, and what they did there ? 
They told him that they were poor Pilgrims going to Zion, but 
were led out of their way by a black man clothed in white, who 
bid us, said they, follow him, for he was going thither too. 
Then said he with a whip, It is Flatterer, " a false apostle, that 
liath transformed him=?elf into an angel of light." J So he rent the 
net, and let the men out. Then said he to them, Follow, me, 
that 1 may set you in your way again : — so he led them back to 
the wa}' ivhich they had left to follow the Flatterer. Then he 
asked thorn, saying, Where did you lie the last night ? They 
said, with the Shepherds upon the Delectable Mountains. He 
asked them then, if they had not of them Shepherds a note of 
direction for the way ? They ans»vered, Yes. But did you, 
said he, when )-ou were at a stand, pluck out and read vour 
note ? They answered, No. He asked them, Why ? They 
said, They forgot. He asked, moreover, if the Shepherds did 
not bid them beware of the Flatterer ? They answered, Yes ; 
but we did not imagine, said they, that this fine-spoken, man 
had been he.| 

Then 1 saw in my di'eam that he commanded them to lie 
down ;§ which when they did, he chastised them sore, to 
teach them the good way wherein they should walk :!1 and as 
he chastised them, he said, " As many as I love, 1 rebuke 
and chasten : be zealous, therefore, and repent. "IF This done, 
lie bids tlicm go on their way, and take good heed to the other 
directions of the Sliepherds. So they thanked him for all his 
kindiKsss, and went softly along the right way, singing: 

' Come hither, yoti that walk along the way. 

Bee how the Pilgrims fare that go astray : 

They catched are in an entangling net, 

'Cause they good counsel lightly did forget : 

'Tis true, they rescu'd Tverc, but yet, you see, 

They're scourg'd to boot : let this your caution be' (/) * 

* Psa. xvii. 4. t Cor. xi. 13, 14. Dan. xi. 32. % Rom. xvi. 17, 18. 

J Deut. xxix. 2. [) 2 Chron. vi. 26, 27. IT Rev. jii. 1&. 

(0 This Way, whieh seaned aa slrwigJit as tite right tfay, and in enter- 
ing on"v\hicli tlierc was no Stilt to climb ovct, must denote some very plau- 



One coming to meet the Ptlgrms* 181 

Now after a while they perceived, afar off, one coming 
softly and alone all along the highway to meet them. Then 

sible and gradual deviation from the simplicity of the gospel, in doctrina 
or practice. Peculiar circumstances may require the believer to act; 
while so much can be said in support of different measures, as to make 
him hesitate : and if he merely consider the subject in his own mind, or 
consult with his friends, without carefully examining the Scripture, and 
praying for divine direction ; he will very probably be seduced into the 
-wrong path .- and, if he listen to the Flatterer, he will certainly be misled. 
But what is meant by the Flatterer? — It cannot reasonably be supposed 
that the author meant to state that the Pilgrims hearkened to such as 
preach justification by the works of the law ; or flatter men's self-compla- 
cency by harangues on the dignity of human nature, and the unbiassed 
freedom of the will, the sufficiency of reason in matters of religion, or the 
goodness of the heart -. for experienced Christians cannot be thus imposed 
on. And gross antinomianism can never greatly attract the attention of 
those, who have been in Doubting-Castle for turning aside into By-path- 
nieadow. — But the human mind is always accessible to flattery, in one 
form or other ; aud there have in every age been teachers and professed 
Christians, who have soothed men into a good opinion of their state on 
insufficient grounds ; or fed their spiritual pride by expressing too favour- 
able thoughts of their attainments, which is often mistaken for a very 
loving spirit. This directly tends to induce unwatchfulness, and an imad- 
vised way of deciding in difficult cases : and thus men are imperceptibly 
led to consult their own inclination, ease, or interest, instead of the will 
and glory of God. In the mean time, such flatterers commend their pru- 
dence, in allowing themselves a little rest ; persuade them that they are 
entitled to distinction, and exempted from general rules ; insinuate, that 
they are too well acquainted with Satan's devices, to be deceived ; and in 
short seem to make their opinion the standard of right and wrong. Some 
excellent men, from a natural easiness of temper, united with spiritusl 
love and genuine candour, thus tindcsignedti; too much sooth their bre- 
thren : but the Flatterer is ' a black man in a xvhite robe ;' a designing hypo- 
crite, who, with plausibility, fluency of speech, talents, eloquence, or po- 
lite accomplishments, and very evangelical views of religion, " serves not 
our Lord Jesus Christ, but his own belly ; and by good words and fair 
speeches deceives the hearts of the simple." Such a man will not shock 
serious minds by gross antinomianism : but he will insist disproportion- 
ately and indiscriminately on privileges, promises, and consolatory topics ; 
and thus put his auditors into good humour with themselves, and conse- 
quently with him, in order to obtain advantages, not so easily acquired 
liy other means. — Thei-e are many other Jialterers : but this description, 
coming far more in the way of evangelical professors than auj' other, seems 
emphatically to be intended. Satan aims to lull men into a fatal security, 
wholly or in part ; flatterers of every kind are his principal agents ; and a 
saiooth undistinguishiug gospel, and want of plain-dealing in private, has 
immense influence in this respect. Too often, it is to be feared, the 
j>reacher uses flattery in the pulpit and the parlour, and is reciprocally 
flattered or rewarded : and what wonder is it, if ungodly men take up the 
business as a lucrative trade, and serve their own selfish purposes, by 
quieting uneasy consciences into a false peace, misleading unwary souli, 

16 



1 82 TJ^e vain reasonings of S-iheist. 

said Christian to his fellow. Yonder is a mao with his back 
towards Zion, and he is coming to meet us. 

Hope. I see him ; let us take heed to ourselves now, lest 
he should prove a Flatterer idso. 

So he drew nearer and nearer, and at last came up to them. 
His name was Atheist ; and he asked them, ' Whither they 
were going V 

Chr. We are going to the Mount Zion. 

Then Atheist fell into a very great laughter. 

Chr. What is the meaning of your laughter ? 

Mh. I laugh to see what ignorant persons you are, to take 
upon you so tedious a journey ; and yet are like to have no- 
thing but your travel for your pains. 

Chr. Why, man ? do you think wc shall not be received ? 

Jith. Received ! there is no such place as you dream of in 
all this world. 

Chr. But there is in the \Yorld to come. 

Ath. When I was at home, in mine own country, I heard as 
you now affirm, and from that hearing went out to see, and 

entangling incautious believers in a net, and thus bringing a scandal on 
the gospel? " Satan is transformed into un angel of light, and his ministers 
into ministers of rightcoiisness ;" and if this were the case in the apostles' 
days, in the midst of lernible persecutions ; it may well be expected, that 
the same attempts will be made at other times. Among persons not much 
acquainted with llie gospel, a different method of seduction will be em- 
ployed ; in some places by vain philosophy or pharisaical self-righte- 
ousness, in others by enthusiastic imaginations or dreams of sinless perfec-. 
tion : but among established Christians, some plausible scheme, flattering 
men as wise and strong in Christ, and as knowing their liberty and privi- 
leges, must be adopted ; such as were propagated among the Corinthians, 
or those professed Christians whom Jaines, Peter, and Jude successively 
addressed. In the present state of religious profession, a more important 
caution, I apprehend, cannot be given by the united voice of all those 
ministers, whom the Shepherds represent, than this, ' Beware of the Flat 
tever ;' of all teachers who address the self-preference of the human heart, 
and thus render men forgetful of ' taking lieed to their way according to 
the word of God.' For if men overlook the precepts of Scripture, and 
forsake practical distinguishing preachers, to follow sucli as bolster up 
their hopes in an nnscriptural manner ; they will either be fatally de 
ceived, or drawn out of the path of truth and duty, taken in the net of 
error, and entangled among injurious connexions and with perplexing 
diiFioulties. They will indeed at length be undeceived as to these Jinc- 
)poken 7nen, but not till they scarcely know what to do or what will be- 
come of them. For wiien the Lord plucks their feet out of the net, he 
■will humble them in the dust for their si* and folly ; and make them 
thankful to be delivered, though with severe rebukes and eorrections. 



The Pilgrims turn away from Atheist. 183 

have been seeking this city these twenty years, but find no more 
of it than I did the the first day I set out.* 

Chr. We have both heard and believe that there is such a 
place to be found. 

Aih. Had not I when at home beheved, I had not come thus 
far to seek ; but finding none, (and yet I should had there 
been such a place to be found, fcr 1 have gone to seek it fur- 
ther than you ;) I am going back aen.^n, anc will seek to refresh 
myself with the things that I tncn cast away, for hopes of that 
which I now see is not. 

Then said Christian to Hopeful his fellow, Is it true which 
this man hath said ? 

Hope. Take heed, he is one of the Flatterers : remember 
what it hath cost us once already for our hearkening to such 
kind of fellows. What ! no Mount Zion ? Did we not see from 
the Delectable Mountains the Gate of the City? Also, are we 
not now to walk by faith 1\ Let us go on, said Hopeful, lest 
the man with the whip overtake us again. You should have 
taught me that lesson which I will round you in the ears with- 
al . " Cease, my son, to hear the instruction that causeth to 
err from the words of knowledge ;"| 1 say, my brother, 
cease to hear him, and let us believe to the saving of the soul. 

Chr. My brother, 1 did not put the question to thee for that 
I doubted of the truth of your belief myself, but to prove thee, 
and to fetch from thee a fruit of the honesty of thy heart. As 
for this man, I know that he is blinded by the god of this world. 
Let thee and I go on, knowing that we have belief of the truth, 
and " no lie is of the truth. "§ 

Hope. Now do I rejoice in hope of the glory of God. — So 
they turned away from the man, and he, laughing at them, went 
his way. (/«) 

* Eccles. X. 15. Jer. xvii. 15 2 C 4 r. v, 7. X P»o^- ^^' 27- 

Heb. X. 39. J - Jolin ii. 21. 

(»i) Some false professors gradually renounce " the truth as it is in 
Jesus :" but others openly set themselves against all kinds of religion, and 
turn scoffers and infidels. Indeed none are more likely to become avow- 
ed atheists, than such as have for many years hypocritically professed the 
gospel ; for they often acquire an acquaintance with the several parts of 
religion, their connexion with each other, and the arguments with which 
they are supported ; so that they know not whereto begin,"'if they would 
oppose any particular doctrine or precept of revelation. Yet they hate 
the whole system ; and, having never experienced those effects from the 
truth, which the Scripture ascribes to it, they feel, that if there be any re- 
ality in religio», their own case is very dreadlul, and wish to shake off 



184 Enchanted Ground : Hopeful drowey. 

I saw then in my dreiun, that they went till they came ir.^ 
a certain country whose air naturally tended to make one drow- 
sy, if he came a stranger into it. And here Hopeful began to 
.i be very dull and heavy of sleep : wherefore he said unto 
". , Christian, I do now begin to grow so drowsy that I can scarcely 
jsS^Iiold up mine eyes ; let us lie down here, and take one nap 

By no means, said the other, lest sleeping we never awake 
more. 

Hope. Whj', my brother ? sleep is sweet to the labouring 
man ; we may be refreshed if we take a nap. 

Chr. Do you not remember that one of the Shepherds bid 
us beware of the Enchanted Ground ? He meant by that, that 
we should beware of sleeping ; " Wherefore let us not sleep, 
as do others, but let us watch and be sober."* 

Hope. I acknowledge myself in a fault ; and, had I been 
here alone, I had by sleeping run the danger of death. 1 see 
it is true that the wise man saith, " Two are better than one."t 
Hitherto hath thy company been my mercy ; and thou shalt 
" have a good reward for thy labour." (7i) 

* 1 '^heas. V. 6. t Eccles. iv. 9. 

this-jnortifying and alarming conviction. And, as they have principally 
associated with loose professors, and witnessed much folly and "Wickedness 
among them ; they willingly take up a bad opinion of all who pretend to 
piety, (as rakes commonly revile all women,) and so they make a despe 
rale plunge, and treat the whole of religion as imposture and delusion i 
pretending, that upon a thorough investigation, the)' find it to be a com 
pound of knavery, folly and fanaticism. Thus God in awful judgment 
permits Satan to blind their eyes, because they " obeyed not the truth, 
but had pleasure in unrighteousness." Men set out with a dead faith and 
a worldly heart, and at length occupy the seat of the scorner \ — The vain 
reasonings and contemptuous sneers of such apostates, may turn aside other 
unsound characters, and perplex new converts : but the experience of 
established believers will fortify them against these manifest delusions ; 
and corrections for previous mistakes will render them jealous of Uiem- 
selves and one another ; so that they will go on their way with greater 
circumspection, and pity the scorner who ridicules them. 

(?i) The Enchanted Ground may represent a state of exemption from 
peculiar trials, and of worldly prosperity ; especially when Christians are 
unexpectedly advanced in their outward circumstances, or engaged in 
extensive, flourishing business. A concurrence of agreeable dispensations 
sometimes succeeds to long continued difficulties ; the believer's peace is 
little interrupted, but he has not very high affections or consolations ; he 
meets with respect and attention from his friends and acquaintance ; and 
is drawn on by success in his secular undertakings. This powerfully tends, 
thrcugh remaining depravity, to produce a lethargic and indolent frame 



HopefuVs first Convictions. 18& 

Now then, said Christian, to prevent drowsiness in this 
p!ace, let us fall into good discourse. 

« With all my heart,' said the other. 

Chr. Where shall we begin ? 

Hope. Where God began with us: — but do you begin, if 
you please. 

* When saints do sleepy grow, let them come hither, 

And hear how these two Pilgrims talk together : 

Yea, let them learn of them in any wise, 

Thus to keep ope their drowsy slumb'riog eyes. 

faints' fellowship, if it be manag'd well, 

Keeps them awake, and that in spite of hell.' 

Then Christian began, and said, I will ask you a question : 
How came you to think at tirst of doing as you do now ? 

Hope. Do you mean, how came I at first to look after the 
good of my soul ? 

Chr. Yes, that is my meaning. 

Hope. I continued a great while in the delight of those 
tliincs wliich are seen and sold at our Fair ; things which I be- 
lieve now would have, had I continued in them still, drowned 
mo in perdition and destruction. 

Chr. What thmgs were they ? 

Hope. All the treasures and riches of the world. Also I 
delighted much in rioting, revelling, drinking, swearing, lying, 
uncleaimess. sabbath-breaking, and what not, that tended to 
destroy tiie soul. But I found at last by hearing and consider- 
ing of things that are divine, which indeed I heard of you, as 
also of the beloved Faithful, that was put to death for his faith 
and good living in Vanity -Fair, " that the end of these things 
is death ;" and that " for these things' sake the wrath of God 
comcth upon the children of disobedience."* 

* R,om. vi. 21—23. Eph. v. 6. 
of mind : the man attends on religious ordinances, and the constant succes- 
sion of duties, more from habit and conscience, than from delight in the 
service of God : and even they, who have acquitted themselves creditably 
in a varied course of trials and contlicts, often lose much of their vigour, 
activity and vigilance, in these fascinating circumstances. No situation, 
in which a believer can be placed, requires so much watchfulness : other 
experiences resemble storms, which keep a man awake almost against his 
will ; this is a treacherous calm, which invites and lulls him to sleep. But 
pious discourse, the jealous cautions of faithful friends, and recollections 
of tiie Lord's dealings with us in times past, are admirably suited to coun- 
teract this tendency. — The subsequent dialogue contains the authoi's owu 
exposition of several particulars in the preceding allegory. 
Aa 16* 



1 86 HopefuVs Strivings against hisjirst Convictions. 

Chr. And did you presently fall under the power of this 
conviction ? 

Hope. No, I was not willing presently to know the evil of 
sin, nor (he damnation that follows upon the commission of it ; 
but endeavoureil, when my mind at first began to be shaken 
with the word, to shut mine eyes against the light thereof. 

C7ir. But what was the cause of your carrying of it thus to 
the first workings of God's Blessed Spirit upon you ? 

Hope. The causes were — I. I was ignorant that this was 
the work of God upon me. I never thought that by awaken- 
ings for sin God at first begins the conversion of a sinner. 
2. Sin was yet very sweet to my flesh, and I was loth to leave 
it. 3. I could not tell how to part with mine old companions, 
their presence and actions were so desirable unto me. 4. The 
hours in which convictions were upon me were such trouble- 
some and such heart-affrighting hours, that I could not bear, no 
not so much as the remembrance of them upon my heart. 

Oir. Then it seems, sometimes you got relief of your 
trouble ? 

Hope. Yes, verily, but it would come into my mind again ; 
and then I would be as bad, nay worse than I was before. 

Chr. Why, what was it that brought your sins to mind 
again ? 

Hope. Many things : as, if I did but meet a good man in the 
street ; or if I have heard any read in the Bible ; or if mine 
head did begin to ache ; or if I were told that some of my 
neighbours were sick ; or if I heard the bell toll for some that 
were dead ; or if I thought of dying myself; or if I heard that 
sudden death happened to others : but especially when I 
thought of mj'self, that I must quickly come to judgment. 

Chr. And could you at any time, -with ease, get off the guilt 
of sin, when by any of. these ways it came upon you ? (o) 

Hope. No, not heartily ; for then they got faster hold of 

(o) This wonl is used here and in other places, not to signify the evil of 
shi in Ihe sight of God, and the transgressor's deserved liableness to pu- 
nishment : but the remorse and fear of wrath, with wliich the convinced 
sinner is oppressed, and from which he often seeks relief by means which 
exceedingly increase his actual guilt. Nothing except a free pardon, by 
faith in the atoning sacrifice of Christ, can take awaygwV/: but the unea- 
siness of a man's conscience may be for a time removed by various expe- 
tKents. The words guilt or guilty, are often used in this latter sense, by 
modem divines ; but it does not seem to be scripturally accurate, and may 
produce misapprehensions, *" 



External Amendment insufficient. 187 

my conscience : and then, if I did but think of going back to 
sin, (though my mind was turned against it,) it would be double 
torment to me. 

Chr. And how did you do then ? 

Hope. 1 thought I must endeavour to mend my life ; for else, 
thought I, I am sure to be damned. 

Chr. And did you endeavour to mend ? 

Hope. Yes ; and fled from not only my sins, but sinful com- 
pany too, and betook me to religious duties, as praying, reading. 
Aveeping for sin, speaking truth to my neighbours, &c. These 
things I did, with many other, too much here to relate. 

Chr. And did you think yourself well then ? 

Hope. Yes, for a while ; but at the last my trouble came 
tumbling upon mc again, and that over the neck of all my re- 
formations. 

Chr. How came that about, since you were now reformed ? 

Hope. There were several things brought it upon me ; es- 
pecially such sayings as these — " All our righteousnesses are 
as filthy rags :" — " By the works of the law no man shall be 
justified :" — "When we have done all these things, say. We 
are unprofitable :"* with many more such like. From whence 
I began to reason with myself thus : — If all my righteousnesses 
are filthy rags ; if by the deeds of the law no man can be justi- 
fied ; and if when we have done all we are yet unprofitable 
— then it is but a folly to think of heaven by the law. I fur- 
ther thought thus : If a man runs a hundred pounds into the 
shopkeeper's debt, and after that shall pay for all that he shall 
fetch : yet, his old debt stands still in the book uncrossed, for 
the which the shopkeeper may sue him, and cast him into 
prison till he shall pay the debt. 

Chr. Well, and how did you apply this to yourself? 

Hope. Why, I thought thus with myself: 1 have by my sins 
run a great way into God's book, and that my now reforming, will 
not pay off that score ; therefore I should think still, under all 
my present amendments, * But how shall 1 be free from that 
damnation, that 1 brought myself in danger of by my former 
transgressions ?' 

Chr. A very good application : — but pray go on. 

Hope. Another thing that hathtroubled me, even since my 
late amendments, is, that, if I look narrowly into the best of 
what I do now, I still see .sin, new sin, mixing itself with the 

* Isa. Ixiy. 6. Luke xvii. 10. Gal. ii. 16. 



1 88 A perfect Righteousness needful. 

best of what I do : so that now I am forced to conclude that, 
notwithstanding my former fond conceits of myself and duties, 
1 have committed sin enough in one duty to send me to hell, 
though my former life had been faultless. 

Clir. And what did you then do ? 

Hope. Do ! I could not tell what to do, till I brake my mind 
lo Faithful ; for he and I were well acquainted. And he told 
me that unless I could obtain the righteousness of a man that 
never had sinned, neither mine own, nor all the righteousness 
of the world, could save me. 

Chr. And did you think he spake true ? 

Hope. Had he told me so, when I was pleased and satisfied 
with mine own amendments, I had called him fool for his 
pains ; but now, since I see mine own infirmity, and the sin 
that cleaves to my best performances, I have been forced to be 
of his opinion. 

Chr. But did you think, when at first he suggested it to you, 
that there was such a man to be found, of whom it might justly 
be said that he never commited sin ? 

Hope. I must confess the words at first sounded strangely, 
but, after a little more talk and company with him, I had full 
conviction about it. 

Chr. And did you ask him what man this was, and how you 
must be justified by him ?* 

Hope. Yes, and he told me it was the Lord Jesus"; that 
dwelleth on the right hand of the Most High : And thus, 
said he, you must be justified by him — even by trusting to 
what he hath done by himself, in the days of his flesh, and suf- 
fered when he did hang on the tree. 1 asked him further 
how that man's righteousness could be of that efficacy to justify 
another before God ? And he told me he was the mighty God, 
and did what he didj and died the death also, not for himself, 
but for me, to whom his doings and the worthiness of them 
should be imputed, if I believed on him. 

Chr. And what did you do then ? 

Hope. I made my objections against my believing, for that I 
thought he was not willing to save me. 

Chr. And what said Faithful to you then ? 

Hope. He bid me go to him and see. Then I said it was 
presumption. He said, 'No, for I was invited to come.'t — 
Then he gave me a book of Jesus' inditing, to encourage me 

* Rom. iv. Col. i. Heb. x. 2 Pet. i. t Matt. xi. 88. 



How Hopeful learned the Way of Justification. 189 

the more freely to come ; and he said, concerning that book, 
that every jot and tittle thereof stood firmer than heaven and 
earth.* Then I asked him what I must do when I came t 
And he told me I must entreat upon my knees,! whith all my 
heart and soul, the Father to reveal Him to me. Then I ask- 
ed him further, how I must make my supphcation to him f 
And he said, Go, and thou shalt fi.nd him upon a mercy-seat -,% 
where he sits, all the year long, to give pardon and forgiveness 
to them that come. I told him that I knew not what to say when 
I came. And he bid me to say to this effect — " God be mer- 
ciful to me a sinner," ' and make me to know and believe 
in Jesus Christ : for I see, that if his righteousness had not 
been, or 1 have not faith in that righteousness, I am ut- 
terly cast away. Lord I have heard that thou art a merciful 
God, and hast ordained that thy Son Jesus Christ should be 
the Saviour of the world : and, moreover, that thou art wil 
ling to bestow him upon such a poor sinner as I am, (and I am 
;i sinner indeed :) Lord, take thei-efore this opportunity, and 
magnify thy grace in the salvation of my soul, through thy Son 
Jesus Christ. Amen.' 

Chr. And did you do as you were bidden 1 

Hope. Yes, over, and over, and over. 

Chr. And did the Father revaal the Son to you ? 

Hope. Not at the first, nor second, nor third, nor fourth, 
or fifth, no, nor at the sixth time neither. 

Chr. What did you do then ? 

Hope. What ! why I could not tell what to do. 

Chr. Had you not thoughts of leavmg off praj'ing ? 

Hope. Yes, and a hundred times twice told. 

Chr. And what was the reason you did not ? 

Hope. I believed that that was true which had been told me, 
to Avit, that without the righteousness of this Christ, all the 
world could not save me : and therefore, thought 1 with my- 
self", if I leave off I die, and I can but die at the throne of 
grace. And withal this came into my mind, " If it tarry, Avait 
for it, because it will surely come, and will not tarry."§ So 
1 continued praying, until the Father showed me his Son. 

Chr. And how was he revealed unto you ? 

Hope. I did not see him with my bodily eyes, but with the 
«ye3 of mine understanding,!! and thus it was : One day I was 

* Matt. xxiv. 35. t Psa. xcv. 6. Jer. xxix. 12, 13. Dan. vi. 10. 

t Exod. XXV. 22. Levit. xvi. 2. Ileb. iv. 16. { Heb. ii. 3t 

1 Eph. i. 18, 19. 



1 90 Christ revealed to Hopeful. 

very sad, I think sadder than at any one time in my life ; and 
this sadness was through a fresh sight of the greatness and vile- 
ness of my sins. And as I was then looking for nothing but 
hell, and the everlasting -damnation of my soul, suddenly, as I 
thought, I saw the Lord Jesus look down from heaven upon me, 
and saying, " Believe on the Lord Jesus Christ, and thou shalt 
be saved."* 

But I replied, ' Lord, I am a great, a very great sinner :* 
and he answered, " My grace is sufficient for thee." Then I 
said, ' But, Lord, what is believing ?' And then I saw from that 
saying, " He that cometh to me shall never hunger, and he 
that believeth on me shall never thirst, "t that believing and 
coming was all one ; and that he that came, that is, run out in 
his heart and affections after salvation by Christ, he indeed 
believed in Christ. Then the water stood in mine eyes, and 
I asked further, • But, Lord, may such a great sinner as I am, 
be indeed accepted of thee, and be saved by thee ? And 1 
heard him say, " And him that cometh to me, I will in no wise 
cast out."J Then I said, * But how, Lord, must I consider of 
thee in ray coming to thee, that my faith may be placed aright 
upon thee ?' Thien he said, ' Christ Jesus came into the world 
to save sinners :" " He is the end of the law for righteous- 
ness to every one that believes :" " He died for our sins, and 
rose again for our justification :" " He loved us, and washed 
us from our sins in his own blood :" " He is mediator between 
God and us :" " He ever liveth to make intercession for us."§ 
From all which I gathered that I must look for righteousness 
in his person, and for satisfaction for my sins by his blood ; 
that what he did in obedience to his Father's law, and in sub- 
mitting to the penalty thereof, was not for himself, but for him 
that will accept it for his salvation, and be thankful. And now 
was my heart full of joy, mine eyes full of tears, and mine 
affections running over with love to the name, people, and 
ways of Jesus Christ. (/>) 

* Actaxvi. 30, 31. t John vi. 35. J John vi. 37. { 1 Tim. i. 15. 
Horn. X. 4. Heb. vii. 24, 25. 

(p) Coming to Christ is properly the effect of failh : yet the lan^uagft 
here used is warranted by Scripture. — The word reveal, and the vision of 
Christ conversing with Hopeful, setm to sanction such things as have been 
greatly mistaken and abused, and have occasioned many scandals and ob- 
jections : yet it is evident, that the author meant nothing contrary to the 
most sober statement of scriptural truth. — Christ did not appear to Hope- 
ful's senses, but to his understaiiding : and the words spoken are no other 
than texts of Scripture taken in their genuine meaning; ; not iofofming 



Christian discourses tvith Ignorance. 191 

Oir. This was a revelation of Christ to your soul indeed : 
but tell me particularly what effect this had upon your spirit. 

Hope. It made me see that all the world, notwithstanding all 
the righteousness thereof, is in a state of condemnation : it 
mad? me see that God the Father, though he be just, can justly 
justify the coming sinner : it made me greatly ashamed of the 
vileness of my former life, and confounded me with the sense 
o( mine own ignorance : for there never came a thought into 
mine heart, before now, that showed me so the beauty of 
Jesus Christ : it made me love a holy life, and long to do 
something for the honour and glory of the name of the Lord 
Jesus ; yea, I thought that, had I now a thousand gallons of 
blood in my body, I could spill it all for the sake of the Lord 
Jesus. 

I saw then in my dream, that Hopeful looked back and saw 
Ignorance, wliom they had left behind, coming after : ' Look.' 
said he to Christian, ' how fir yonder A'oungster loitereth 
behind.' 

Chr. Ay, ay, I see him : he careth not for our company. 

Hope. But 1 trow it would not have hurt him, had he kept 
pace with us hitherto. 

Chr. That is true: but I'll warrant you he thinketh other- 
wise. 

. Hope. That I think he doth : but however, let us tarry hv 
him. So they did. 

Then Christian said to him, Come away, man, why do you 
stay so behind ? 

Ignor. I take my pleasure in walking alone ; even more a 
great deal th in in company ; unless I like it better. 

Then said Christian (o Hopeful, (but softly,) Did I not tell 

him, r>,= l)y a new revelation, that his sins were pardoned, bat encoura"- 
iog him to apply for this mercy and all other blessings of salvation. So 
tliat, (allowing for the nature of au allegory,) the whole account for sub- 
stance exactly coincides with the experience of the most sober Christians ; 
-who, having bean deeply humbled, and ready to sink under discourage- 
ment, have had such views of the love of Christ, of his glorious salvation, 
the frceaess of the invitations, the largeness of the promises, and the na- 
ture of justifying faith, as have ''filled them with peace and joy in believ- 
ing; :" aud these have been followed by such abiding effects as are here 
des'^ribed, which completely distinguish <±ein from all the false joys of 
hypocrites and enthusiasts. Others indeed cannot relate so orderly an ac- 
count of their convictions and comforts; yet they are brought, (though 
by varied methods,) to the same reliance on Christ, and the same devoted 
obedience. 



192 Good TJioughts of ourselves 

you he cared not for our company ? But, however, come up 
and let us talk away the time in this solitary place. Then, 
directing his speech to Ignorance, he said, Come, how do you 
do ? how stands it between God and your soul now ? (q) 

Jgnor. I hope well, for I am always full of good motions, 
that come into my mind to comfort me as I walk. 

Chr. What good motions ? pray tell us. 

Ignoi-. Why, I think of God and heaven. 

Chr. So do the devils and damned souls. 

Ignor. But I think of them, and desire them. Cr) 

Chr. So do many that are never like to come tnere. " The 
soul of the sluggard desires, and hath nothing."* 

Ignor. But I think of them, and leave all for them. 

Chr. That I doubt : for leaving of all is a hard matter ; 
yea, a harder matter than many are aware of. But why, or 
by what, art thou persuaded that thou hast left all for God and 
heaven ? 

Ignor. BIy heart tells me so. 

Clir. The wise man says, " He that trusts his own heart is 
a fool."t 

Ignor. That is spoken of an evil heart, but mine is a good 
one. 

Chr. But how dost thou prove that ? 

Ignor. It comforts me in hopes of heaven. 

Chr. Tliat may be through its deceitfulness ; for a man's 

* Prov. xiii. 4. t Prov. xxviii. 26. 

(g) In this dialogue Ignorance speaks exactly in character; and the atj- 
swers of the Pilgrims are conclusive against such absurd and unscriptural 
grounds of confidence, as are continually maintained by many who would 
be thought pious Christians. 

(r) The desire of heavenly felicity, when the real nature of it is not un- 
derstood, the proper means of obtaining it are neglected, other objects are 
preferred to it, or sloth and procrastination intervene, is no proof that a 
man will be saved. — In like manner this expression, the desire of grace is 
grace, must be owned to be very fallacious and ambiguous. JVIen may be 
notionally convinced, that without grace they must perish, and mere self- 
ishness may excite some feeble desires after it ; though worldly affections 
predominate, and the real value of the spiritual good is not perceived. 
But to hunger and thirst for God and his righteousness, his favour, image, 
and service, as the supreme good ; lo that no other object can satisfy the 
earnest desire of the heart, and every thing is renounced that interferes 
with the pursuit of it, is grace imJieod, and shall be completed in glory. 



Asree with the Word of God. 193 

heart may minister comfort to him in the hopes of that thing 
for which he yet has no ground to hope, (s) 

Ignor. But my heart and life agree together ; and therefore 
my hope is well grounded. 

Chr. Who told thee that thy heart and life agree together ? 

Ignor. My heart tells me so. 

Chr. 'Ask my fellow if I be a thief !' Thy heart tells thee 
so! except the word of God beareth witness in this matter, 
other testimony is of no value. 

Ignor. But is it not a good heart that has good thoughts ? 
and is not that a good life that is according to God's command- 
ments ? 

CJir. Yes, that is a good heart that hath good thoughts, and 
that is a good life that is according to God's commandments ; 
l)ut it is one thing indeed to have these, and another thing only 
to think so, 

Ignor. Pray what count you good thoughts, and a life ac- 
corfling to God's commandments ? 

Chr. There are good thoughts of divers kinds ; — some re- 
specting ourselves, — some God, — some Christ, — and some 
other things. 

Ignor. What be good thoughts respecting ourselves ? 

Chr. Such as agree with the word of God. 

Ignor. When do our thoughts of ourselves agree with the 
word of God ? 

Chr. When we pass the same judgment upon ourselves 
which the word passes. — To explain myself; the word of 
God saith of persons in a natural <fcondition, {t) " There is 
none righteous, there is none that doeth good." It saith also, 
that " Every imagination of the heart of man is only evLl, and 
that continually.""* And again, " The imagination of man's 
heart is evil from his youth." Now then, when we think 

* Gen. vi. 5. Rom. iii. 

(5) It is exceedingly dangerous to make comfort a ground of confidence ; 
unless the nature, source, and effects of that comfort be considered : for 
it may result entirely from ignorance and self-flattery, in a variety of 
ways. 

(/) " That which is born of the flesh, is flesh ;" " The carnal mind is 
enmity against God ; for it is not subject to the law of God, neither in- 
deed can be. So then they that are in the flesh cannot please God ;" for 
" They are by nature the children of wrath." This is man's natural con- 
dition : but of the regenerate it is said, " Ye are not in the flesh, but in the 
Spirit ;" " for that which is bom of the Spifit, is Spirit :'' and to such per- 
sons the texts adduced do not apply. 

Bb n 



194 Tlie Faith of Ignorance. 

thus of ourselves, having a sense thereof, then are our thoughts 
good ones, because according to the word of God. 

Ignor. I will never believe that my heart is thus bad. 

Chr. Therefore thou never hadst one good thought con- 
cerning thyself in thy life. — But let me go on. As the word 
passeth a judgment upon our hearts, so it passeth a judgment 
upon our ways ; and when our thoughts of our hearts and ways 
;igree with the judgment which the word giveth of both, then 
are both ycod, because agreeing thereto. 

Igno7: M;ike out your meaning. 

Chr. Why, the word of God saith that man's ways are 
crooked ways,. not good, but perverse : it sayeth they are na- 
turally out of the good way, that they have not known it.* Now 
when a man thus thinketh of his ways, I say, when he doth, 
sensibly, and with heart-humiliation, thus think, then hath he 
good thoughts of his own ways, because his thoughts now agree 
with the judgment of the word of God. 

Ignor. What are good thoughts concerning God ? 

Chr. Even as I have said concerning ourselves, M'hen our 
thoughts of God do agree with what the word saith of him ; 
and that is, wlien we think of his being and attributes as the 
word hath taught ; of which I cannot now discourse at large. 
But to speak of him with reference to us ; then we have right 
thoughts of God when we Ihink that he knows us better than 
we know ourselves, and can see sin in us when and where we 
can see none in ourselves ; when we think he knows our in- 
most thoughts, and that our heart, with all its depths, is always 
open unto his eyes : also when we think that all our righteous- 
ness stinks in his nostrils, and that therefore he cannot abide 
to see us stand before him m any confidence, even of all our best 
performances. («) 

* Psa. cxxv. 5. Prov. ii. 15. 
(m) The external services, performed by unregenerate persons from 
selfish motives, being scanty and partial, and made the ground of self-com- 
placency, and self-righteous pride, " are abomination in the sight of God," 
however " highly esteemed among men :" '' For men look at the outward 
appearance, but the Lord looketh at the heart." Even the obedience of 
a true believer, though it springs from right principles, and has some spi- 
ritual excellency in it, is yet so defective and defiled by sin, that if it 
were not accepted as the fruit of the Spirit through the mediation of 
Christ, it must be condemned by the holy law, and rejected with abhor- 
rence by a God of infinite purity. Men may allow this in words, and yet 
not know what it is to come as condemned sinners, for a free justification 
and nalTation, by faith in Chrisi. 



Ignordnce declares his Faith. 196 

^gnor. Do you think that I am such a fool p>s to think God 
can see no further than 1 ? or. that I would come to God in the 
best of my performances ? 

Chr. Why, how dost thou think in this matter ? 

Ignor. Why, to be short, I think I must believe in Christ 
for justification. 

. Chr. How 1 think thou must believe in Christ when thou 
seest not thy need of him ! Thou neither seest thy original nor 
actual intirmities ; but hast such an opinion of thyself, and of 
what thou doest, as plainly renders thee to be one that did 
never see a necessity of Christ's personal righteousness to 
justify thee before God. How then dost thou sav, I believe in 
Christ ? 

Ignor. I believe well enough for all that. 

Chr. How dost thou believe ? 

Ignor. I believe that Christ died for sinners ; and that I 
shall be justified before God from the curse, through his gra- 
cious acceptance of my obedience to his law. Or thus, Christ 
makes my duties, that are religious, acceptable to his Father 
by virtue of his merits, and so shall I be justified. 

Chr. Let me give an answer to this confession of thy faith. 

1. Thou believest with a fantastical faith ; for this faith is 
no where described in the word. 

2. Thou believest with a false faith : because it taketh jus- 
tification yVom the personal rigliteousness of Christ, and applies 
it to thy own. 

3. Tliis faith njaketh not Christ a justifier of thy person, 
but of thy actions : and of thy person for the actions' sake, 
which is false, (tc) 

4. Therefore this faith is deceitful, even such as will leave 
thee under wrath in the day of God Almighty : for true justi- 
fying faith puts the soul, as sensible of its lost condition by the 
law, upon fleeing for refuge unto Christ's righteousness : 
(which righteousness of his is not an act of grace, by which he 
maketh, forjustification, thy obedience accepted with God, but 
his personal obedience to the law, in doing and suffering for us 
what that required at our hands :) this righteousness, I say, 

(jt) The way of being justified by faith, for which Ig;norance pleads, 
may well be called ^faniuslical,'' as well as '^ false ;' for it is no where laid 
down in Scripture : and it not only changes the way of acceptance, but it 
takes away the rule and standard of righteousness, and substitutes a va^e 
notion, called tincerity^ in its place, which never -.vas, cr caa be, delined 
with precision. 



1 96 Ignorance's Objections answerea. 

true faith accepteth ; under the skirt of which the soul being 
.shrouded, and by it presented as spotless before God, it is ac- 
cepted, and acquit from condemnation. 

Jgnor. What, would you have us trust to what Christ in his 
uwn person hath done without us 1 this conceit will loosen 
the z'cigns of our lust, and tolerate us to live as we list ; for 
Avhat matter how we live, if we may be justified by Christ's 
])crsonal righteousness from all, when we believe it. 

Clir. Ignorance is thy name, and as thy name is so art thou ; 
even this thy answer demonstrateth what I say. Ignorant 
thou art of what justifying righteousness is, and as ignorant 
liow to secure tliy soul, through the faith of it, from the heavy 
wrath of God. Yea, thou also art ignorant of the true effects 
of saving faith in this righteousness of Christ, which is to bow 
and win over the heart to God in Christ, to love his name, 
his word, ways and people, and not as thou ignorantly im- 
aginest. 

Hope. Ask him if ever he had Christ revealed to him from 
lieaven ? 

Jgnor. What ! you are a man for revelations ? I believe that 
what both you, and all the rest of you, say about that matter, 
is but the fruit of distracted brains. 

Hope. Why man ! Christ is so hid in God from the natural 
apprehensions of all flesh, that he cannot by any man be sav- 
ingly known, unless God the Father reveals him to them, (a) 

Ignor. That is your faith, but not mine : yet mine, I doubt 
not, is as good as yours, though I have not in my head so many 
wlrimsies as you. 

Chr. Give me leave to put in a word : — you ought not so 
slightly to speak of this matter : for this I will boldly affirm, 
(cA-^en as my good Companion hath done) that no man can 
know Jesus Christ but by the revelation of the Father ; yea, 
and faith too, by which the soul layeth hold upon Christ, (if it 
l>e right) must be wrought by the exceeding greatness oihis 
mighty power ;* the working of which faith, I perceive, poor 
Ignorance, thou art ignorant of. Be awakened then, see thine 
own 'Wretchedness, and flee to the Lord Jesus; and by his 

* Matt. xi. '27. 1 Cor. xii. 3. Eph. i. 18, 19. 
(t) Pride, unbelief, and carnal prejudices or affections, bo close the 
miud of a sinner against the spiritual glory of the Person and redemption 
of Christ, that nothing but the illumination of the Spirit removing this 
veil can enable him to understand and receive the revelation of the sacred 
Oracles on these important subjects. 



Advantages of Holy Fear. 107 

righteousness, which is the righteouaness of God, (for he him- 
self is God,) thou shall be delivered from condemnation. 

Jgnor. You go so fast I cannot keep pace with you : do you 
go on before ; I must stay a while behind. 

Then they said — 

' Well, Ignorance, wilt thou yet foolish be 
To slight good counsel, ten times given the* ? 
And if thou yet refuse it, thou shalt know. 
Ere long, the evil of thy doing so. 
Remember, man, in time ; stop, do not fear ; 
Good counsel taken well saves ; therefore hear. 
But if thou yet shall slight it, thou wilt be 
The loser. Ignorance, I'll warrant thee.' 

Then Christian addressed thus himself to his fellow : 

Well, come, my good Hopeful, I perceive that thou and I 
must walk by ourselves again. 

So I saw in my dream, that they went on apace before, and 
Ignorance, he came hobbling after. Then said Christian to 
his companion, it pities me much for this poor man ; it will 
certainly go ill with him at last. 

Hope. Alas ! there are abundance in our Town in his con- 
dition, whole families, yea, whole streets, and that of Pilgrims 
too ; and if there be so many in our parts, how many, think 
you, must there be in the place where he was born ? (y) 

Chr. Indeed the word saith, " He hath blinded their eyes, 
lest they should see," &c. 

But now we are by ourselves, what do you think of such 
men ? have they at no time, think you, convictions of sin, 
and so consequently, fears that their state is dangerous ? 

Hope. Nay, do you answer that question yourself, for you 
are the elder man. 

Chr. Then I say, sometimes (as I think) they may ; but 
they, being naturally ignorant, understand not that such 
convictions tend to their good ; and therefore they do despe- 
rately seek to stifle them, and presumptuously continue to 
flatter themselves in the way of their own heart:^. 

Hope. I do believe, as you say, that fear tends much to 
men's good, and to make them right at their beginning to go 
on pilgrimage. 

(^) If numbers of ignorant persons may be found among the apparent- 
ly religious, what must be the case of those, who are left without instruc- 
tion to their native pride and self-conceit f 
17* 



J 98 The Ignorant endeavour to stifle Fear. 

Chr. Without all doubt it doth, if it be right : for so says 
the word, " The fear of the Lord is the beginning of wisdom."* 
Hope. How will you describe right fear ? 
Chr. True or right fear is discovered by three things — 
1. By its rise : it is caused by saving convictions for sin.— < 

2. It driveth the soul to lay fast hold of Christ for salvation. — 

3. It begetteth and continueth in the soul a great reverence of 
God, his word, and ways, keeping it tender, and making it 
afraid to turn from them, to the right hand or to the left, to any 
thing that may dishonour God, break its peace, grieve the 
Spirit, or cause the enemy to speak reproachfully, (z) 

Hope. Well said ; I believe you have said the truth. — 
Are we now almost got past the Enchanted Ground ? 

Chr. Why ? are you weary of this discourse? 

Hope. No verily, but that I would know where we are. 

Chr. We have not now above two miles further to go 
thereon. — But let us return to our matter. — Now the igno- 
rant know not that such convictions, that tend to put them in 
fear, are for their good, and therefore they seek to stifle them. 

Hope. How do they seek to stifle them ? 

Chr. 1. They think that those fears are wrought by the 
devil, (though indeed they are wrought of God ;) and, think- 
ing so, they resist them, as things that directly tend to their 
overthrow. 2. I hey also think that these fears tend to the 
spoiling of their faith ; when, alas for them, poor men that 
they are, they have none at all ! — and therefore they. harden 
their hearts against them. 3. They presume they ought not 
to fear, and therefore in despite of them wax presumptuously 
confident. 4. They see that those fears tend to take away 

* Job xxviii. ^8. Psa. cxi. 10. Prov. i. 7. ix. 10. 
(«) Fears of wrath are too generally ascribed to unbelief, aud deemed 
prejudicial ; but this arises from ignorance and mistake ; for belief of 
God's testimony must excite fears in every heart, till it is clearly perceiv- 
ed how that wrath may be escaped ; and doubts mingled with hopes must 
arise from faith, till a man is conscious of having experienced a saving 
change. These fears aud doubts excite men to self-examination, watch- 
fulness, and diligence ; aud thus tend to the believer's establishment, and 
" the full assurance of hope unto the end :" while the want of them often 
results from unbelief -nd stupidity of conscience, and terminates in carnal 
security and abuse of the gospel. Fears may indeed be excessive and un- 
reasonable, and the effect of unbelief : but it is better to mark the ex- 
trerre, and caution men against it, than by declaiming indiscriminately 
against all doubts and fears, to help sinners to deceive themselves, and 
discourage weak believers from earnestly using the scriptural means of 
'* making; their calling; and election sure." 



Talk about one Temporai^y. 199 

from them their pitiful old self-holiness, and tnerefore they 
resist them with all their might, (a) 

Hope. I know something of this myself: for before I knew 
myself it was so with me. 

Chi: Well, we will leave at this time, our neighbour Igno- 
rance by himself, and fall upon another profitable question. 

Hope. With all my heart : but you shall still begin. 

Chr. Well then, did you not know, about ten years ago, one 
Tempoi'ary in your parta^ who was a forward man in religion 
then? 

Hope. Know him ! yes, he dwelt in Graceless, a town 
about two miles off of Honesty, and he dwelt next door to one 
Turnback. 

Chr. Right ; he dwelt under the same roof with him. Well, 
that man was much awakened once : I believe that then he 
had some sight of his sins, and of the wages that was due 
thereto. 

Hope. I am of your mind, for, (my house not being above 
three miles from him,) he would oftentimes come to me, and 
that with many tears. Truly I pitied the man, and was not 
altogether without hope of him : but, one may see, it is not 
every one that cries. Lord, Lord. 

Chr. He told me once that he was resolved to go on pilgrim- 
age, as we go now ; but all of a sudden he grew acquainted 
with one Saveself, and then he became a stranger to me. (6) 

Hope. Now since we are talking about him, let us a little 
inquire into the reason of the sudden backsliding of him and 
such others. 

Chr. It may be very profitable ; but do you begin. 

Hope. Well then, there are in my judgment four reasons 
for it. 

(a) The expression pitiful old self-holiness, denotes the opinion that 
ignorant persons entertain of their hearts as good and holy ; -ts'hile the 
term, self-righteousness, relates to their supposed good lives : but nothing 
can be further from our author's meaning, than to speak against " sanctifi- 
cation by the Spirit unto obedience," as evidential of our union with 
Christ, and acceptance in his righteousness. 

(6) Temporary was doctrin-ally acquainted with the gospel, but a stran- 
ger to its sanctifying power. Such men have been forward in religion, but 
that is now past ; for they were always graceless, and came short of ho- 
nesty in their profession, if not in their moral conduct, and were ever 
ready to turn back into the world at a convenient season. They nave in- 
deed been alarmed ; but terror without humiliation will never subvert 
self-confidence : aad of the numbers with whom some ministers converse 



200 Reasons ■why cowardly ones go hack. 

1. Though the consciences of such men are awakened, yet 
their minds are not changed : therefore, when the power of 
guilt weareth away, that which provoked them to be -religious 
ceaseth : wherefore they naturally turn to their own course 
again ; even as we see the dog that is sick of what he hath 
eaten, so long as his sickness prevails he vomits and casts up 
all : not that he doth this of free mind, (if we may say a dog 
has a mind,) but because it troubleth his stomach : but now, 
when his sickness is over, and so his stomach eased, his desires 
being not at all alienate from his vomit, he turns him about, 
and licks up all ; and so it is true which is written, " The dog 
is turned to his own vomit again."* Thus, I say being hot for 
heaven by virtue only of the sense and fear of the torments of 
hell, as their sense of hell, and the fears of damnation, chills 
and cools, so their desires for heaven and salvation cool atlso. 
So then it comes to pass that, when their guilt and fear is gone, 
their desires for heaven and happiness die, and they return to 
their course again. 

2. Another reason is, they have slavish fears that do over- 
master them :~I speak now of the fears that they have of 
men : "for the fear of men bringeth a snare. "+ So then, 
though they seem to be hot for heaven so long as the flames 
of hell are about their ears, yet, when that terror is a little 
over, they betake themselves to second thoughts, namely, that 
it is good to be wise, and not to run f for they know not what,) 
the hazard of losing all, or at least oi bringing themselves into 
unavoidable and unnecessary troubles ; and so they fall in with 
the world again. 

3. The shame that attends religion lies also as a block in 
their way : they are proud and haughty, and religion in their 
eye is low and contemptible : therefore, when they have lost 
their sense of hell and wrath to come, they return again to 
their former course. 

4. Guilt, and to meditate terror, are grievous to them ; 

* 2 Pet. ii. 22. t Prov. xxix. 25. 

under trouble of ooascience, and of whom they hope well, how many dis- 
appoint their expectations, and after a time plunge deeper into sin than 
ever ! Such convictions resemble the blossoms of the fruit-tree, which 
must precede the ripe fruit, but do not always produce it : so that we 
cannot say, ' The more blossoms there are, the greater abundance will 
there be of fruit ;' though we may be assured that there can be no fruit 
if there be no blossoms. The reasons and the manner of such men's de- 
clensions and apostacy are very justly and emphatically stated : though 
perhaps not witli sufficient delicacy to suit the taste of this fastidious ag<. 



y 



The Steps to Apostacy. 201 

they like not to see their misery before they come into it ; 
tliough perhaps the sight of it first, if they loved that sight, 
might maiie them flee whither the righteous flee and are safe : 
but because they do, as 1 hinted before, even shun the thoughts 
of guilt and terror ; therefore when once they are rid of their 
awakenings about the terror and wrath of God, they harden 
their hearts gladly, and choose such ways as will harden them 
more and more. 

Chr. You are prett}' near the business, for the bottom of all 
is, for want of a change in their mind and will. And therefore 
the}' are but like the felon that standeth before the judge : he 
quakes and trembles, and seems to repent most heartily ; but 
the bottom of all is, the fear of the halter, not of any detesta- 
tion of the offences ; as is evident, because, let but this man 
have his liberty, and he will be a thief, and so a rogue still ; 
whereas, if his mind was changed, he would be otherwise. 

Hope. Now I have showed you the reasons of their going 
back, do you show me the manner thereof. 

Chr. So I will willingly. — They draw off their thoughts, all 
that they maj"^, from the remembrance of God, death, and judg- 
ment to come : — then they cast off by degrees private duties, 
as closet-praj'er, curbing their lusts, watching sorrow for sin, 
and the like : — then they shun the company of lively and warm 
Christians : — after that they grow cold to public duty ; as 
hearing, reading, godly conference, and the like : — then they 
begin to pick holes as we say in the coats of some of the 
godly, and that devili!«nly ; that they may have a seeming colour 
to throw religion (lor the sake of some infirmity they have 
spied in them,) behind their backs : — then they begin to ad- 
here to, and associate themselves with, carnal, loose, and wan- 
ton men : — then they give way to carnal and wanton discourses 
in secret ; and glad are they if they can see such things in any 
that are counted honest, that they may the more boldly do it 
through their example. — After this, they begin to play with 
little sins only : — and then being hardened, they show tiiem- 
selves as they are. Thus, being launched again .into the gulf 
of misery, unless a miracle of grace prevent it, they everlast- 
ingly perish in their own deceivings. (c) 

(c) " The hypocrite will not pray always ;" nor can he ever pray, with 
faith or sincerity, for spiritual blessings : but he may deprecate misery, 
and beg to be made happy, and contiauc to observe a form of private re- 
ligion. But when such men begin to shun the company of lively Chris- 
-'•ajM, to neglect public ordinances, and to excuse their own conduct, by 

Cc 



202 The Country of Beulah. 

Now I saw in my dream that by this time the Pilgrims were 
got over the Enchanted Ground, and entering into the Coun- 
try of Beulah,* whose air was very sweet and pleasant, the way 
lying directly through it, they solaced themselves there for a 
season. Yea, here they heard continually the singing of birds, 
and saw every day the flowers appear in the earth, and heard 
the voice of the turtle in the land. — In this country the sun 
shineth night and day : wherefore this was beyond the Valley 
of the Shadow of Death, and also out of the reach of Giant 
Despair, neither could they from this place so much as see 
Doubting Castle. Here they were within sight of the City 
they were going to : also here met them some of the inhabi- 
tants thereof : for in this land the Shining Ones commonly 
walked, because it was upon the borders of heaven. In this 
land also the contract between the Bride and the Bridegroom 
was renewed : yea, here, " as the Bridegroom rejoiceth over 
the Bride, so did their God rejoice over them." Here they 
had no want of corn and wine ; for in this place they met 
abundance of what they had sought for in all their pilgrimages. 
Here they heard voices from out of the City, loud voices, 
saying, " Say ye to the daughter of Zion, Behold, thy salvation 
Cometh ! Behold his reward is with him !" Here all the inha- 
bitants of the country called them " the holy people, the re- 
deemed of the Lord, sought out — " &c. {d) 

* Sol. Song ii. 10—12. Isa. Ixii. 4—12. 
imitating the devil, the accuser of the brethren, in calumniating pious per- 
sons, magnifying their imperfections, insinuating suspicions of them, anJ 
aiming to confound all distinction of character among men ; we may safe- 
ly conclude their state to be perilous in the extreme. While professed 
Christians should be exhorted carefully to look to themselves, and to 
watch against the first incursions of this spiritual declension ; it ihould 
also be observed, that the lamented inArmities and duln'^ss of tliose who 
persist in using the means of grace, and striving against sin ; who decided- 
ly prefer the company of believers, and deem them the excellent of the 
earth ; and who are severe in judging themselves, but candid to others, 
are of a contrary nature and tendency to the steps of Temporary's apos- 
tacy. * 

(d) The word Beulah signifies married ; and the prophet, in the pas- 
sage whence it is quoted, predicted a very flourishing state of religion, 
which is yet in futurity : but the author accommodates it to the sweet 
peace and confidence which tried believers commonly experience towards 
Ihe close of their lives. — This general rule admits indeed of exceptions : 
but the author, having witnessed many of these encourag^ing scenes, was 
willing to animate himself and his afflicted brethren with the hope of si- 
milar triumphant joys. The communion of saints in prayer, praises, and 
thjinksgivings, with liberty and ardour, and hearts united in cordial lore ; 



The Pilgrims overcome with Delight. 203 

Now, as thej walked in this land, they had more rejoicing 
than in parts more remote from the Kingdom to which they 
were bound ; and drawing near to the City they had yet a 
more perfect view thereof. It was builded of pearls and pre- 
cious stones, also the streets thereof Avere paved with gold : so 
that, by reason of the natural glory of tlie City, and the reflec- 
tion of the sun beams upon it. Christian with desire fell sick ; 
Hopeful also had a fit or two of the same disease ; wherefore 
here they lay by it a while, crying -out because of their pangs, 
" If you see my Beloved, tell liim that I am sick of love." (c) 

But, being a little strengthened, and better able to bear their 
sickness, they walked on their way, and came yet nearer 
and nearer, where were orchards, vineyards, and gardens, and 
their gates opened into the highway. Now, as they came up 
to these places, behold the Gardener stood in the way ; to 
whom the Pilgrims said, ' Whose goodly vineyards and gardens 
are these ?' He answered, ' They are the King's, and are 
planted here for his own delights, and also for the solace of 
Pilgrims.' — So the Gardener had them into the vineyards, and 
bid them refresh themselves with the dainties ;* he also show- 

* Deut. xxiii. 24. 
the l)ea':ti?s of holiness, and the consolatious of the Holy Spirit; the healing 
beams of the J-oii of llighteousness, shining by the sweet light of divine 
truth upon the soul ; exemptions from darkening temptations and harassing 
doubts; lively earnests and near prospects of heavenly felicity; a cheer- 
ing sense of coaitnunion with the heavenly host, in their fervent adora- 
tions, and a realizing apprehension of their ministering care over the heirs 
of salvation ; a comfortable renewal of the acceptance of Christ, sealed 
with the tokens, pledges, and assurances of his love ; gratitude, submis- 
sion, confidence in GoJ,^hope, and the sweet exercise of tenderness, sym- 
pathy, meekness, and humility, but little interrupted by the working of 
the contrary evils : — these things seem to constitute the happy state here 
represe.itpd. It is remarkable that the Psalms (which were intended, 
among cth-^r uses, to regulate the devotions and experiences of believers) 
abound at first with confessions, complaints, fears, and earnest cries of dis- 
tress or ilanger; but towards the close become more and more the language 
of confidence, gratitude and joy, and conclude with unmingled praises and 
tha!il<so-ivings. 

(k) In the immediate view of heavenly felicity, Paul " desired to de- 
part hence and be with Christ, as far better" than life ; and Da^^id " faint- 
ed for God"s salvation." In the lively exercise of holy affections, the be- 
liever grows weary of this sinful world ; and longs to have his faith chang • 
ed for sight, his hope swallowed up in enjoyment, and his love perfected, 
and secured from all interruption and abatement. Were this frame of 
mind habitual, it might unfit men for the common concerns of life, which 
appear very trifling to the soul when employed in delightful admiring 
oontempIatioQ of heavenly glory. 



204 Angels meet them. 

ed them there the King's walks and the arbours, where he de- 
lighted to be : and here they tarried and slept. 

Now I beheld in my dream, that they talked more in their 
sleep at this time than ever they did in all their journey ; and, 
being in a muse thereabout, the Gardener said even to me. 
Wherefore musest thou at the matter ? it is the nature of the 
fruit of the grapes of these vineyards " to go down so sweetly 
as to cause the lips of them that are asleep to speak." (/) 

So I saw that when they awoke they addressed themselves 
to go up to the City. But, as I said, the reflection of the sun 
upon the City, (for the City was pure gold*,) was so extreme- 
ly glorious that they could not as yet with open face behold it, 
but through an instrument made for that purpose. So I saw, 
that as they went on, there met them two Men in raiment that 
shone likcgold, also their faces shone as the light. 

These Men asked the Pilgrims whence they came ? and 
they told them. They also asked them where they had lodg- 
ed, what difficulties and dangers, what comforts and pleasures, 
they had met in the way ? and they told them. Then said the 
Men that met them, ' You have but two difficulties more to 
meet with, and then you are in the City.' (g) 

Christian then and his companion asked the Men to go 
along with them : so they told them they would : but, said 
they, ' You must obtain it by your own faith ' — So 1 saw in 
my dream, that they went on together till they came in sight 
of the Gate. 

Now I further saw that betvjixt them and the Gate was a 
River ; but there was no Bridge to go over : the River was 
very deep. At the sight therefore of this River, the Pilgrims 
were much stunned ; but the Men that went with them, said,. 
' You must go through, or you cannot come at the Gate,' 

The Pilgrims then began to inquire if there was no other 

■^Kev. xxi. 18. 2 Cor. iii. 18. 

(f) Attendance on the public ordinanoes is always the believer's duty 
and privilege ; yet he cannot at all times delight in them : but, when holy 
alTections are in lively exercise, he sweetly rests in these earnests of hea- 
venly joy ; and speaks freely and fervently of the love of Christ and the 
blessings of salvation, to the edification of those around him ; who often 
wonder at witnessing such a change, from reserve and diffidence to bold- 
ness and earnestness, in urging others to mind the one thing needful. 

(s) Perhaps the author here alluded to those pre-intimations of death, 
that some persons seem to receive : and he appears to have ascribed them 
to the guardian angels, watching over every believer. — Death, and admis- 
sion into the City, were the only difficulties that awaited the Pilgrims. • 



Rtver without a Bridge. 205 

■way to the Gate ? to which they answered, • Yes ; but there 
hath not any, save two, to wit, Enoch and Ehjah, been per- 
mitted to tread that path since the foundation of the world, nor 
shall until the last trumpet shall sound.' The Pilgrims then, 
(especially Christian) began to despond in their minds, and 
looked this way and that, but no way could be found by them, 
by which they might escape the River. Then they asked the 
Men ' If the waters were all of a depth ?' They said, no ; 
yet they could not help them in that case : ' For,' said they, 
•■ you shall find it deeper or shallower, as you believe in the 
King of the place.' 

They then addressed themselves to the water, and entering. 
Christian began to sink, and crying out to his good friend 
Hopeful, he said, " 1 sink in deep waters ; the billows go over 
my head, all his waves go over me. Selah." 

Then said the other, ' Be of good cheer, my brother ; I 
feel the bottom and it is good.' Then said Christian, 'Ah' 
m}-^ friend, the sorrov/s of death have compassed me about, I 
shall not see the land that flows with milk and honey.' And 
with that a great darkness and horror fell upon Christian, so 
that he could not see before him. Also he here in great measure 
lost his senses, so that he could neither remember nor orderly- 
talk of any of those sweet refreshments, that he had met with 
in the way of his pilgrimage. But all the words that he spake 
still tended to discover that he had horror of mind, and hearty- 
fears that he should die in that River, and never obtain en- 
trance in at the Gate. Here also, as they that stood by per- 
ceived, he was much in the troublesome thoughts of the sins 
that he had committed, both since and before he began to be a 
Pilgrim. (A) It was also observed, that he was troubled with 

(A) Death is aptly represented by a deep River •vrithout a bridge, se- 
parating' the believer from his heavenly inheritance : as Jordon flowed 
between Israel and the promised land. From this Rirer, nature shrinks 
back, even when faith, hope, amd love, are in lively exercise ; but when 
these decline, alarm and consternation may unite with reluctance at the 
thoughts of crossing it. The dreaded pangs that precede the awful sepa- 
ration of those intimate associates, the soul and body ; the painful parting 
with dear friends and every earthly object; the gloomy ideas of the dark, 
cold, and noisome grave ; and the solemn thought of launching into an 
unseen eternity, render Death the king of terrors. — But faith in a crucifi- 
ed, buried, risen, and ascended Saviour ; experience of his faithfulness and 
love in times past; hope of an immediate entrance into his piesence, 
where temptation, conflict, sin and sufiering will find no admission ; and 
the desire of perfect knowledge, holiness and felicity, will reconcile lh» 

18 



J06 Christian's Terrors in the River. 

apparitions of hobgoblins and evil spirits : for ever and anon 
he would intimate so much by words. Hopeful therefore 
here had much ado to keep his brother's head above water ; 
yea, sometimes he would be quite gone down, and then, ere a 
while, rise up again half dead. Hopeful also would endeavour 
to comfort him saying, ' Brother, I see the Gate, and men 
standing by to receive us ;' but Christian would answer, ' It is 
you, it is you they wait for ; you have been hopeful ever 
since I knew you.' • And so have you,' said he to Christian. 
'Ah, brother,' said he, ' surely if I was right, he would now 
rise up to help me ; but for my sins he hath brought me into 
the snare, and hath left me.' Then said Hopeful, ' My 
brother, you have quite forgot the text, where it is said of the 
wicked. * There is no band in their death, but their strength 
is firm ; they are not troubled as other men, neither are they 
plagued like other men.' These troubles and distresses that 
you go through in these waters, are no sign that God hath for- 
saken you ; but are sent to try you, whether you will call to 

mind to the inevitable stroke, and sometimes give a complete victory over 
every fear. Yet if faith and hope he weakened, througli the recollection 
of any peculiar misconduct, the withholding of diviue light and consola- 
tion, or some violent assault of the temper, even the believer will be pecu- 
liarly liable to alarm and distress. His reflecting mind, having been long 
accustomed to consider the subject in its important nature and conse- 
quences, has very different apprehensions of God, of eternity, of judgment, 
of sin, and of himself, than other men have. Sometimes experienced saints 
are more desponding in these circumstances than their junior brethren : 
constitution has considerable effect upon the mind ; and some men (like 
Christian) are in every stage of their profession, more exposed to tempta- 
tions of a discouraging nature, than to ambition, avarice, or fleshly lusts. 
It has before been suggested, that the author probably meant to describe 
the peculiarities of his own experience, in the character of Christian ; and 
he may perhaps here have intimated his apprehension, lest he should not 
meet death with becoming fortitude. A conscientious life indeed is com- 
monly favoured with a peaceful close, even when forebodings to the con- 
trary have troubled men during their whole lives : and this is so far ^e?ie- 
ral, that they best provide for a comfortable death, who most diligently 
attend to the duties of their station, and the improvements of their talents, 
from evangelical principles ; whereas they who live negligently, and yield 
to temptation, make, as it were, an assignation with terror to meet them 
on their death-bed, a season when c. infort is more desirable than at any 
other. The Lord, however, is no man's debtor : none can claim consola- 
tion as their due : and, though a believer's experience and the testimony 
of his conscience may evidence the sincerity of his faith and love : yet he 
must disclaim to the last every other dependence than the righteousnef* 
and blood of Christ, and the free mercy of God in hira. 



J 



Cliristiati troubled by Evil Spirits. 207 

mind that vvliich heretofore you have received of his goodness, 
and live upon him in your distresess.' 

Then I saw in my dream, that Christian was in a muse a 
while. To whom also Hopeful added this word, " Be of good 
cheer, Jesus Christ maketh thee whole." And with that 
Cliristian brake out with a loud voice, ' Oh, I see him again ! 
and he tells me, " When thou passest through the waters, 
Avill be with thee ; and through river*, they shall not overflow 
Ikee.""-^ — Then they both took courage, and the enemy was 
after that as still as a stone, until they were gone over. Chris- 
tian therefore presently found ground to stand upon, and so it 
followed that the rest of the River was but shallow : thus they 
got over, (i) 

Now upon the bank of the River, on the other side, they 
eriv/ the two Shining Men again, who there waited for them. 
Wherefore being come out of the River, they saluted them, 
saying, " We are ministering spirits sent forth to minister for 
those that shall be heirs of salvation." Thus they went along 
towards the Gate. — Now you must note that the City stood 
upon a mighty hill : but the Pilgrims went up that hill with 
ease, because they had these two Men to lead them up by the 
arms : also they had left their mortal garments behind them 
in the River ; for though ihey went in with them, they came 
out without them. They therefore went up here with much 
agility and speed, though the foundation upon which the City 
*wa8 fr;uiied was higher than the clouds : they therefore went 
up through the regions of the air, sweetly talking as they 
went, being comforted, because they safely got over the River, 
and had such glorious Companions to attend them, (k) 

* Isa. xliii. 2. 

(/) The temporary distresses of dying believers often arise from bodily 
disease, which interrupt the free exercise of their intellectual poweirs. Of 
this Satan will be sure to take advantage, as fur as he is permitted ; and 
will suggest gloomy imaginations, not only to distress them, but to dis- 
hearten others by their example. — What may in this state be painted be- 
fore the fancy w^ cannot tell : but it is generally observed, that such pain- 
ful conflicts terminate in renewed hope aiivi >2omfort, frequently by meads 
of the conversation and prayers of Christians and ministers ; so that they, 
who for a time have been most distressed, have at length died most tri- 
umphantly. 

(/:) When '• Lazarus died, he was carried by angels into Abraham's bo- 
som ;" and we have every reason to believe, that the services of these 
friendly spirits to the souls of departed saints are immediate and sensible; 
tind that their joy is such as is here described. The beautiful description 
that follows admits oi uo elucidatioa : some of the images indeed art ta^ea 



208 The. Pilgrims mount with ease to the City. 

The talk that they had with the Shining Ones was ahout the 
glory af the place ; who told them, that the beauty and glory 
of it was inexpressible. There, said they, is " The Mount 
Zion, the heavenly Jerusalem, the innumerable company oi 
angels, and the spirits of just men made perfect."* You are 
going now, said they, to the Paradise of God, wherein you 
shall see the Tree of Life, and eat of the never-fading fruits 
thereof: and when you come there you shall have white robes 
given you, and your walk and talk shall be everyday with the 
King, even all the days of eternity.! There you shall not see 
again such things as you saw when you were in the lower re- 
gion upon the earth, to wit, sorrow, sickness, affliction, and 
death, " for the former things are passed away. "J You are 
going now to Araham, to Isaac, and Jar tb, and to the prophets, 
men that God hath taken away from the evil to come, and thai 
are now " resting upon their beds, each one walking in his 
righteousness." The men then asked, ' What must we do in 
the holy place ?' To whom it was answered, ' You must 
there receive the comfort of all your toil, and have joy for all 
your sorrow ; you must reap what you have sown, even the 
iVuit of all your prayers, and tears, and sufferings, for the 
King, by the way.§ In that place you must wear crowns oi 
gold, and enjoy the perpetual sight and vision of the Holy 
One, for there " you shall see Him as hs is. "II There also 
you shall serve Him continually with praise, with shouting, 
and thanksgiving, whom you desired to serve in the world, 
though with much difficulty, because of the infirmity of your 
flesh. There your eyes shall be delighted with seeing, and 
your ears with hearing, the pleasant voice of the Mighty One 
There you shall enjoy your friends again, that are gone thither 
before you ; and there you shall with joy receive even every 
one that follows into the holy place after you. There also 
you shall be clothed with glory and majesty, and put into an 
equipage fit to ride out with the King of Glory. When he 
shall come with sound of trumpet in the clouds, as upon the 
wings of the wind, you shall come with him ; and, when he 
shall sit upon the throne of judgment, you shall sit by him : 
yea, and when he shall pass sentence upon all the workers of 
iniquity, let them be angels or men, you shall have a voice 

* Heb. xii. 22—24. t Rcy. ii. 7. iii. 4. xxii. 5. | Isa. Ixv. 16. 
} Gal. vi. 7, 8. || 1 John, iii. 2. 
from modern customs ; but in all other respects it is entirely scriptural, 
aad very intelligible and animating to the spiritual mind. 



They are conducted and welcomed by Jingeh. 209 

m that judgment, because they were his and your enemies. 
Also when he shall again return to the City, you shall go too 
with sound of trumpet, and be ever with him.'* 

Now, while they were thus drawing towards the Gate, be- 
hold a company of the heavenly host came out to meet them ; 
to whom it was said by the other two Shining Ones, ' These 
are the men that have loved our Lord, when they were in the 
world, and that have left all for his holy name, and he hath 
sent us to fetch them, and we have brought them thus far on 
their desired journey, that they may go in and look their Re- 
deemer in the face with joy.' Then the heavenly host gave 
a great shout, saying, " Blessed are they that are called 
to the marriage-supper of the Lamb."t There came out also 
at this time to meet them several of the King's trumpeters, 
clothed in white and shining raiment, who v/ith melodious 
noises and loud made even the heavens to echo with their 
sound. These trumpeters saluted Christian and his fellow 
with ten thousand welcomes from the world ; and this they 
did with shouting and sound of trumpet. 

This done, they compassed them round on every side , 
some went before, some behind, and some on the right hand, 
some on the left, (as it were to guard them through the upper 
regions,) continually sounding as they went, with melodious 
noise, in notes on hifrh ; so that the very sight was to them that 
could behold it, as if heaven itself was come dawn to meet 
them. Thus therefore they walked on together ; and, as they 
walked, ever and anon these trumpeters, even with joyful 
sound, would, by mixing their music with looks and gestures, 
still signify to Christian and his brother how welcome they 
were into their company, and with what gladness they came to 
meet them. And now were these two men, as it were, in 
heaven, before they came at it, being swallowed up with the 
sight of angels, and with hearing of their melodious notes. Here 
also they had the City itself in view : and they thought they 
heard all the bells therein to ring, to welcome them thereto. 
But above all, the warm and joyful thoughts that they had 
about their own dwelling there with such company, and that 
for ever and ever. Oh ! by what tongue or pen can their glori- 
ous joy be expressed ? — Thus they came up to the Gate. 

Now, when they were come up to the Gate, there was 
written over it, in letters of gold, " Blessed are they that do 

* Thess, iv. 13—17. Jude 14, 13. Dan. vii. 9, 10. 1 Cor. vi. 2, 3. 
t Rev. xix, 9. 

Dd 18* 



210 3'Aejf enter the City in Triumph. 

his commandments, that they may have right to the tree of 
life, and may enter in through the gates into the city."* (/) 

Then I saw in my dream that the Shining Men bid them 
call at the Gate ; the which when they did, some from above 
looked over the Gate, to wit, Enoch, Moses, and Elijah, &c, 
to whom it was said, • These Pilgrims are come from the City 
of Destruction, for the love that they bear to the King of this 
place ;' and then the pilgrims gave in unto them each man his 
certificate, which they had received in the beginning : those 
therefore were carried in to the King, who, when he had read 
them, said, ' Where are the men ?' to whom it was answered, 
' They are standing without the Gate,' The King then com- 
manded to " open the Gate, that the righteous nation," said he, 
" that keepeth truth may enter in."t 

Now 1 saw in my dream, that these two men went in at the 
Gate ; and, lo ! as they entered, they were transfigured ; and 
they had raiment put on that shone like gold. There was 
also that met them with harps and crowns, and gave them to 
them ; the harps to praise withal, and the crowns in token ot 
honour. Then I heard in my dream that all the bells in the City 
rang again for joy, and that it was said unto them, " Enter ye 
into the joy of your Lord." I also heard the men them- 
selves, that they sang with a loud voice, saying, " Blessing, 
and honour, and glory, and power, be to Him that sitteth upon 
the throne, and to the Lamb for ever."| 

Now, just as the Gates were opened to let in the men, I 
looked after them, and behold the City shone like the sun ; 
the streets also were paved with gold ; and in them walked 
many men with crowns on their heads, palms in their hands, 
and golden harps, to sing praises withal. 

There were also of them that had wings, and they answered 
one another without intermission, saying, " Holy, holy, holy 
is the Lord." And after that they shut up the Gates : which 
when I had seen, I wished myself among them. 

* Rev. xxii. 14. t Isa. xxvi. 2. ^ R^v. v. 13, 14. 
(Z) The commandments of God, as given to sinners under a dispensa 
tion of mercy, coll them to repentance, faith in Christ, and the obedience 
of faith and love ; the believer habitually practises according to these 
commandments, from the time of his receiving Christ for salvation; and 
this evidences his interest in all the blessings of the new covenant, and 
proves that he has a right through grace to the heavenly inheritance. — 
May the writer of these remarks, and every reader, have such " an abun- 
dant entrance," as is here described, " into the everlasting kingdom of our 
Lord aad Saviour Jesus Christ !" 



Ignorance ferried over by Vain-llope. 211 

Now, while 1 was gazing upon all these things I turned my 
head to look back, and saw Ignorance come up to the River ■ 
side : but he soon got over, and that without ha'f the difficul- 
ty which the other two men met with. For it happened that 
there was then in that place one Vain-hope, a ferry-man, that 
with his boat helped him over ; so he, as the other I saw, did 
ascend the hill to come up to the Gate ; only he came alone •, 
neither did any man meet him with the least encouragement. 
When he hadcome up to the Gate, he looked up to the writing 
that was above, and then began to knock, supposing that en- 
trance should have been quickly administered to him : but 
he was asked by the men that looked over the top of the Gate, 
' Whence come you ? And what would you have ?' He an- 
swered, ' I have ate and drunk in the presence of the King, 
and he has taught in our streets.' Then they asked him for 
his Certificate, that they might go in and show it to the King : — 
sohe fumbled in his bosom for one and found none. Then, 
said they, Have you none ? But the man answered never a 
word. So they told the King, but he would not come down to 
see him ; but commanded the two Shining Ones, that conduct- 
ed Christian and Hopeful to the City, to go out and take Ig- 
norance, and bind him hand and foot, and have him away. 
Then they took him up, and carried him through the air to 
the Door that I saw in the side of the hill, and put him in 
there. Then 1 saw that there was a way to hell, even from 
the gates of heaven, as well as from the City of Destruction. (?«) 
So I awoke, and beheld it was a dream. 

(/n) We frequently hear of persons that have lived strangers to evangelical 
religion, and t!ie power of godliness, dying with great composure and resig- 
nation : and such instances are brought forward as an objection to the neces- 
sity of faith, or of a devoted life. But what do they prove ? What evidence is 
there, that such mon are saved ? Is it not far more likely that they continued 
to the end under thg power of ignorance and self-conceit ; that Satan took 
care not to disturb them ; and that God gave them over to a strong delusion, 
and left them to perish with a lie in their right hand ? Mtn, who have ne- 
glected religion all their lives, or have habitually for a length of years disgraced 
an evangelical profession, being when near death visited by pious persons, 
sometimes obtain a sudden and extraordinary measure of peace and )oy, and 
die in this frame. 'iThis should in general be considered as a bad sign : for 
deep humiliation, yea distress, united with some trembling hope in God's 
mercy through the gospel, is far more suited to their case, and more likely to 
be the effect of spiritual illumination. But when a formal visit from a minister 
of any sect, a few general questions, and a prayer, (with or without the sa- 
crament.) calm the .mind of a dying person, whose life has been unsuitable to 
the Christian profession ; no doubt, could we penetrate the veil, we should see 
Jiim wafted pxross tlie River in the boat of Vain-hope, and meeting with the 
awful doom tnat is here described. From such delusions; good Lord, deliver 
us. Amen. 

END OF PART I, 



THE 



PILGRIM'S PROGRESS. 



P A. R T II. 



COURTEOUS COMPANIONS, 

SOME time since, to tell you a dream that I had of Chris- 
tian the Pilgrim, and of his dangerous journey towards the 
Celestial Country, was pleasant to me and profitable to you. 
I told you then also what I saw concerning his wife and chil- 
dren, and how unwilling they were to go with him on pil- 
grimage : insomuch that he was forced to go on his progress 
without them ; for he durst not run the danger of that destruc- 
tion, which he feared would come by staying with them in the 
City of Destruction. Wherefore, as I then showed you, he 
left them and departed, (a) 

Now it hath happened, through the multiplicity of business, 
that 1 have been much hindered and kept back from my wont- 
ed travels into tnose parts where he went ; and so could not, 
till now, obtain an opportunity to make further inquiry after 
whom he left behind, that I might give you an account of them. 
But, having had some concerns that way of late, I went down 
again thitherward. Now having taken up my lodging in a 
wood, about a mile off the place, as 1 slept I dreamed again. 

And, as 1 was in my dream, behold, an ag-ed gentleman 
came by where I lay ; and because he was to go some part of 
the way that 1 was travelling, methought I got up and went 

(a) It has been before observed, That the first part of ' The, Pilgrim's 
Progrers' is in all respects the most complete : Yet there are many things 
in the second well worthy of the pious reader's attention ; nor can there 
be any doubt, but it was penned by the same author. It is not, however, 
necessary, that the annotator should be so copious upon it, as upon the 
more interesting instructions of the preceding part. In general, the lead- 
ing incidents may be considered as the author's own exposition of his 
meaning in the former part ; or as his delineation of some varieties, that 
occur iu events of a similar nature : yet some particulars will demand, 
•"4 richly deserve, a more full and exact elucidation. 



214 Sagacity gives an account 

with him. So, as we walked, and as travellers usually do, I 
was as if we fell into a discourse, and our talk happened to be 
about Christian and his travels : for thus I began with the old 
man : ^ 

* Sir,' said I, ' what Town is that there below, that lieth on 
the left-hand of our way ?' 

Then said Mr. Sagacity, (for that was his name,) ' It is the 
City of Destruction, a populous place, but possessed with a 
very ill-conditioned and idle sort of people.' 

* I thought that was that City,' quoth I, ' I went once my- 
self through that Town ; and therefore I know that this report 
you give of it is true.' 

Sag. Too true ! I wish I could ipeak truth in speaking bet- 
ter of them, that dwell therein. 

* Well, Sir,' quoth I, ' then I perceive you to be a well- 
meaning man, and so one that takes pleasure to hear and tell of 
that which is good : pray did you never hear what happened 
to a man some time ago in this Town, (whose name was 
Christian,) that went on a pilgrimage up towards the higher 
regions ?' 

Sag. Hear of him ! Ay, and I also heard of the molestations, 
troubles, wars, captivities, cries, groans, frights, and fears that 
he met with and had on his journey. Besides, I must tell you 
all our country rings of him ; there are but few houses, that 
have heard of him and his doings, but have sought after and got 
the records of his pilgrimage : yea, I think 1 may say, that 
this hazardous journey has got many well-wishers to his ways ; 
for, though when he was here, he was fool in every man's 
mouth, yet now he is gone he is highly commended of all. 
For it is said he lives bravely where he is : yea, many of 
them that are resolved never to run his hazards, yet have 
their mouths water at his gains. 

' They may,' quoth 1, ' well think, if they think any thing 
that is true, that he liveth well where he is ; for he now lives 
at and in the Fountain of life, and has what he has without la- 
bour anA sorrow, for there is no grief mixed therewith. But 
pray, what talk have the people about him ?' 

Sag Talk ! the people talk strangely about him : some say, 
that he now walks in white ;* that he has a chain of gold 
about his nock ; that he has a crown of gold, beset with 
pearh, upon his head : others say, that the Shining Ones that 

* Rev. lii, 4. vi. 11, 



O/* Christian'* s Adventures. 215 

sometimes showed themselves to him in his journey, are be- 
come his companions, and that he is as familiar with them in 
the place where he is, as here one neighbour is with another.* 
Besides, it is confidently affirmed concerning him, that the King 
of the place where he is, has bestowed upon him already a 
very rich and pleasant dwelling at court, and that he every 
day eateth, and drinketh, and walketh, and talketh, with him, 
and receiveth the smiles and favours of him that is Judge of all 
there. Moreover, it is expected of some, that his prince the 
Lord of that Country, will shortly come into these parts, 
and will know the reason, if they can give any, why his 
neighbours set so little by him, and had him so much in deri- 
sion, when they perceived that he would be a Pilgrim.! 

For they say, that now he is so in the affections of his Prince, 
and that his Sovereign is so much concerned with the indigni- 
ties that were cast upon Christian, when he became a Pilgrim, 
that he will look upon all as if done to himself: and no mar- 
vel, for it was for the love that he had to his Prince, that he 
ventured as he did.| (6) 

' I dare say,' quoth 1, * I am glad of it ; I am glad for the 
poor man's sake, for that now he has rest from his labour,§ 
and for that he now reaps the benefits of his tears with joy ;|i 
and for tliat he has got beyond the gun-shot of Itis enemies, 
and is out of the peach of them that hate him. I also am glad, 
for that a rumour of these things is noised abroad in this coun- 
try ; who can tell but that it may work some good effect on 

*Zech. iii. 7. t Jude 14, 15. 
^ Luke X. 16. { Rev. xiv. 13. || Psa. cxxvi. 5, 6. 

(6) Christians are the representatives on earth of the Saviour and 
Judge of the world ; and the usage they meet with, whether good or bad, 
commonly originates in nffen's love to him, or contemptuous enmity against 
him. The decisions of the great day therefore will be made, with an 
especial reference to this evidence of men's faith or unbelief. Faith works 
by love of Christ, and of his people for his sake, which influences men to 
self-denying kindness towards the needy and distressed of the flock. 
Where these fruits are totally warning, it is evident there is no love of 
Christ, ancf consequently no faith in him, or salvation by him. Aud as 
true believers are the excellent of the earth, no man can have any good 
reason for despising, hating, aud injuring them ; so that this usage will be 
adduced as a proof of positive enmity to Christ, and expose the condemned 
sinner to more aggravated misery. Indeed, it often appears after the 
death of consistent Christians, that the consciences of their most scornful 
opposers secretly favoured them : it mast then surely be deemed the wisest 
conduct by every reflecting person, to " let these men alone, — lest baply 
he should be found to fight against God." 



216 Christian's wife and children become Pilgrims. 

some that are left behind ? — ^But pray, Sir, while it is fresh in 
my mind, do you hear any thing of his wife and children ? 
Poor hearts, I wonder in my mind what they do. 

Sag. Who ? Christiana and her sons ? They are like to do 
as well as did Christian himself; for though they all played 
the fool at first, and would by no means be persuaded by either 
the tears or entreaties of Christian, yet second thoughts have 
wrought wonderfully with them : so they have packed up, 
and are also gone after him. 

' Better and better,' quoth I ! 'But, what! wife and chil- 
dren and all ?' 

Sag. It is true : I can give you an account of the matter : 
for I was upon the spot at the instant, and was thoroughly ac- 
quainted with the whole affair. 

* Then,' said I, ' may a man report it for a truth ?' 

Sag. You need not fear to affirm it : I mean, that they are 
all gone on pilgrimage, both the good woman and her four 
boys. And being we are, as I perceive, going some consi- 
derable way together, I will give you an account of the whole 
matter. 

This Christiana, (for that was her name from the day that 
she with her children betook themselves to a Pilgrim's life,) 
after her husband was gone over the River * and she could hear 
of him no more, her thoughts began to work in her mind. 

First, for that she had lost her husband, and for that the 
loving bond of that relation was utterly broken betwixt them. 
For you know, said he to me, nature can do no less but enter- 
tain the living with many a heavy cogitation in the remem- 
brance of the loss of loving relations. This, therefore, of her 
husband, did cost her many a tear. But this was not all, for 
Christiana did also begin to consider with herself, whether her 
unbecoming behaviour towards her husband was not one cause 
that she saw him no more ; and that in such sort he was taken 
away from her. And upon this came into her mind, by 
swarms, all her unkind, unnatural, and ungodly carriage to her 
dear friend ; which also clogged her coriscience, and bid load 
her with guilt. She was moreover much broken with calling 
to remembrance the restless groans, the brinish tears, and self- 
bemoaning' of her husband, and how she did harden her heart 
against all his entreaties, and loving persuasions, of her and 
her sons, to go with him : yea. there was not anv thing that 

* Part i. p. 205—207. 



Christiana is admonished by Dreams. 217 

Christian either said to her, or did before her, all the while 
that his burden did liang on his back, but it returned upon her 
like a flash of lightning, and rent the caul of her heart in sun- 
der ; especially that bitter outcry of his, " What shall I do to 
be saved ?" did ring in her ears most dolefully.* 

Then said she to her childi'en, ' Sons, we are all undone. 
I have sinned away your father, and he is gone : he would 
have had us with him, but I would not go myself : I also have 
liindered you of life.' With that the boys fell into tears, and 
cried to go after their father. ' Oh ! said Christiana, that it 
had been but our lots to go with him ; then it had fared WP.U 
with us, beyond what it is like to do now. For though I for 
merly foolishly imagined concerning the troubles of your fa- 
ther, that they proceeded of a foolish fancy that he had, or 
for that he was over-run with melancholy humours : yet now 
it will not out of my mind, but that they sprang from anothei' 
cause ; to wit, for that light of life was given him ;t by the 
help of which, as I perceive, he has escaped the snares of 
death.' Then they wept all again, and cried out, * Oh, WQ 
worth the day !' (c) 

The next night Christiana had a dream ; and behold, she 
saw as if a broad parchment was opened before her, in which 
were recorded the sum of her ways, and the crimes, as she 
thought, looked very black upon her. Then she cried out 
aloud in her sleep, " Lord, have mercy upon me a smner ;"| 
— and the little children heard her. 

After this, she thought she saw two very ill-favoured ones 
standing by her bed-side, and saying, ♦ What shall we do with 

* Part i. p. 19 — 22. t John viii. 12. 1^ Luke xviii. 13. 
(c) It is here evident, that the author was intent on encouraging pious 
persons to persevere in using all means for the spiritual good of their chil- 
dren, even when they see no effects produced by them. The Scripture 
teaches us to expect a blessing on such endeavours : the dying testimony 
and counsels of exemplary believers frequently make a deeper impression 
than all their previous instructions : the death of near relations, who 
liave behaved well to such as despised them, proves a heavier loss than 
was expected : the recollection of xinkind behaviour to such valuable 
friends, and of the pains taken to harden the hearts against their affection- 
ate admonitions, sometimes lies heavy on the conscience ; and Uius the 
prayers of the believer for his children or other relatives, are frequently 
answered after his death. And when some of them begin to inquire, 
'•• What must we do to be saved.""' these will become zealous instruments 
in seeking the conversion of those, whom before they endeavoured to 
prejudice against the ways of God. 

Ee 19 



218 Secret visits Christiana. 

this woman ? for she cries out for mercy waking and sleeping : 
if she be suffered to go on as she begins, we shall lose her as 
we have lost her husband. Wherefore we must, by some 
way, seek to take her off from the thoughts of what shall be 
hereafter, else all the woi'ld cannot help but she will become a 
Pilgrim.' (c/) 

Kow she awoke in a great sweat ; also a trembling was 
vvj^on her ; but after a while she fell to sleeping again. And 
\h»in she thought she saw Christian her husband in a place of 
bliss among many immortals, with a harp in his hand, standing 
and playing upon it before One that sat on a throne, with a 
rainbow about his head. She saw also, as if ho bowed his 
nead with his face towards the paved work that was under 
his Prince's feet, saying, ' I heartily thank my Lord and King 
for bringing me into this place.' Then shouted a company 
of them that stood round about and harped with their harps : 
but no man living could tell what they said, but Christian and 
his companions. 

Next morning, when she was up, hacT prayed to God, and 
talked with her children a while, one knocked hard at the 
door ; to whom she spake out, saying, ' If thou comest in God's 
name, come in.' So he said, ' Amen ;' and opened the door, 
and saluted her with, ' Peace on this house.' The which 
when he had done, he said, ' Christiana, knowest tliou where- 
fore I am come ?' Then she blushed and trembled, also her 
heart began to wax warm with desires to know from whence 
he came, and what his errand was to her. So he said unto 
her, ' My name is Secret ; I dwell with those that are higfi. 
It is talked of, where I dwell, as if thou hadst a desire to go 
thither : also there is a report, that thou art aware of the 

(d) The mind, during sleep, is often occupied about those subjects that 
have most deeply engaged the waking thoughts : and it sometimes pleases 
God to make use of ideas thus suggested, to i nfluence the conduct by ex- 
oitiug fears or hopes. Provided an intimation be scriptural, and the ef- 
fect salutary, we need not hesitate to consider it as a divine monition, 
however it was brought to the mind ; but, if men attempt to draw con- 
clusions in respect of their acceptance or dutij ; to determine the truth oi' 
certaia doctrines ; to prophecy, or to discover hidden things, hy dream- 
er visions of any kind ; they then hecome a very dangerous and disgrace- 
ful species of enthusiasm. Wliatever means are employed, conviction cf 
sin and a disposition earnestly to cry for mercy, are the work of the Holy 
Spirit in the heart ; and on the other hand, the powers of darkness will 
lurely use every effort and stratagem to take off inquirers from thus 
aarnestly seeking the salvation of God. 



He encourages and advises Her. 219 

evil thou hast formerly done to thy husbaiid, in hardening of 
thy heart against his way, and in keeping of these babes in their 
ignorance. Christiana, the Merciful One has sent me to tell 
thee, that he is a God ready to forgive, and that he taketh de- 
light to multiply the pardon of oflences. He also would have 
ihee to know that, he inviteth thee to come into his presence, 
to his table ; and that he will feed thee with the fat of his 
house, and with the heritage of Jacob thy father.' 

' There is Christian, thy husband that was, with legions 
more, his companions, ever beholding that Face that doth 
minister life to the beholders : and they will all be glad, 
when they shall hear the sound of thy feet step over thy 
Father's threshold.' 

Christiana, at this was greatly abashed in herself, and bow- 
ed her head to the gi'ound. This Vision proceeded, and said, 
' Christiana, here is also a letter for thee, which I have brought 
from thy husband's King ;' so she took it and opened it, but it 
smelt after a manner of the best perfume.* Also it was writ- 
ten in letters of gold. The contents of the letter were these : 
' that the King would have her do as did Christian her hus- 
band ; for that was the only way to come to his City, and to 
dwell in his presence with joy for ever.' • At this the good 
woman was quite overcome : so she cried out to her Visiter, 
' Sir, will you carry me and my children with you, that we 
may also go and worship the King ?' (e) 

* Sol. Song i. 3. 
(e) " The secret of the LorJ is with Ihem that fear him." The intimft- 
tions given by Secret seems to rcprefcntthe silent teaching of the Holy 
^3pirit, by which the true meaning of the Scriptures is discovered, and the 
real grounds of encouragement brought to the penitent's notice or recol- 
lection. Thus he learns that the vv ay of salvation is yet open to him : and 
the invitations of the gospel prove more fragrant and refreshing than the 
most costly ointment, and more precious than the gold of Ophir. It is ob- 
servable that Secret did not inform Christiana that her sins were forgiven, 
or that Christ and the promises belonged to her ; but merely that she 
uas invited to come, and that coming in the apjiointed way she would b« 
accepted, notwithstanding her pertinacious unbelief in the preceding part 
of her life. Thus, without seeming to have intended it, the author hath 
stated the scriptural medium between the extremes which have been con-« 
tended for with great eagerness and immense mischief in modern days ; 
while some maintain, that sinners should not be invited to come to Christ, 
or commanded to repent and believe the gospel ; and others that thej 
should be urged to believe at once, with full assurance, that all the blc«- 
sings of salvation belong to them, even previously to repentance, or works 
meet for ref iance I 



^20 Christiana speaks to her Son. 

Then said the Visiter, * Christiana, the bitter is before tht 
sweet.* Thou must, througli troubles, as he did that went be- 
fore thee, enter this Celestial City. (J) Wherefore I advise 
thee to do as did Christian thy husband ; go to the Wicket- 
gate yonder over the plain ; for that stands in the head of the 
way up which thou must go, and I wish thee all good speed. 
Also I advise thee, that thou put this letter in thy bosom ; that 
thou read therein to thyself, and to thy children, until they 
have got it by heart ; for it is one of the songs that thou must 
sing while in this house of thy pilgrimage :* also this thou must 
deliver in at the fir Gate. 

Now I saw in my dream, that this old Gentleman as he told 
me the story, did himself seem to be greatly affected there- 
with. He moreover proceeded and said : So Christiana call 
ed her sons together, and began thus to address herself unto 
them : ' My sons, I have as you may perceive, been of late 
under much exercise in my soul about the death of your 
father : not for that I doubt at all of his happiness ; for I am 
satisfied now that he is well. I have been also much affected 
with the thoughts of mine own estate and your's. which 1 
verily believe is by nature miserable. My carriage also to 
your father in his distress is a great load to my conscience : 
for I hardened both my heart and your's against him and re- 
fused to go with him on pilgrimage.- 

* Psa. cxix. 54. 
(/) " Throi;gh much tribulation we must enter into the kingdom of 
God I" Habitual self-denial, even in things lawful in themselves, yet in 
many cases inexpedient, mortification of our sinful inclinations, inward 
conflicts, the renunciation of worldly interests and connexions, the scorn 
and hatred of the world, sore temptations, and salutary chastisements, are 
very bitter to our natural feelings. Habits likewise, and situation often 
render some of them extremely painful, like " cutting off a right hand, 
or plucking out a right eye :" and deep poverty, persecution, or seasons ot 
public calamity, may enhance these tribulations. If a man, therefore, 
meet with nothing bitter, in consequence of his religious profession, he has 
great reason to suspect that he is not in the narrow way ; yet many argue 
against themselves, on account of those very trials, which are a favoura- 
ble token in their behalf. But, on the other hand, the believer has "a 
joy that a stranger intermeddlelh not with," whicli counterbalanceth all 
his sorrows so that even in this life he possesses more solid satisfaction 
than they do, who choose the road to destruction from fear of the difficul- 
ties attending the way of life. Satan is, however, peculiarly successful in 
persuading men, that religion, the very essence of heavenly happiness, 
will make them miserable on earth ; and that sin, the source of all the 
misery in the universe, will make them happy ! By such manifest lies does 
tllis old murderer support his cause I 



She IS sorety afflicted. S2 1 

* The tiioughts of these things would now kill me oufrighf, 
out for that a dream which I had last night, and but that for the 
encouragement this stranger has given me this morning. Come, 
my children, let us pack up, and be gone to the Gate that leads 
us to that Celestial Country, that Ave may see your father and 
be with him and his companions, in peace, according to the 
laws of that land.' 

Then did her children burst out into tears, for joy that the 
heart of their mother was so inclined. So the Visiter bid 
them farewell : and they began to prepare to set out for their 
journey. 

But while they were thus about to be gone, two of the wo- 
men that were Christiana's neighbours came up to her house, 
and knocked at the door. To whom she said as before. At 
this the women were stunned ; for this kind of language they 
used not to hear, or to perceive to drop from the lips of Chris- 
tiana. Yet they came in : but behold, they found the good 
woman preparing to be gone from her house. 

So they began and said, ' Neighbour, pray what is your 
meaning by this ?' 

Christiana answered and said to the eldest of them whose 
name was Mrs. Timorous, 'I am preparing for a journey.' 
(This Timorous was daughter to him that met Christian upon 
the hill of Difficulty, and would have had him gone back for 
fear of the lions.*) 

Tim. For il^hat journey, I pray you ? 

Chr. Even to go after my old husband. — And with that she 
fell a weeping. 

Tim. I hope not so, good neighbour ; pray, for your poor 
children's sake, do not so unwomanly cast away yourself. 

Chr. Nay, my children shall go with me, nol, one of them is 
willing to stay behind. 

Tim. I wonder in my heart, what or who has brought you 
mto this mind ! 

Chr. Oh neighbour, knew you but as much as I do, I doubt 
not but that you would go along with me. 

Tim. Pr'ythee, what new knowledge hast thou got, that 
so worketh off thy mind from thy friends, and that tempteth 
thee to go nobody knows where ? 

Then Christiana replied, I have been sorely afflicted since 
my husband's departure from me ; but especially since he 

* Part i. p. 58, 

19* -. - 



222 Mercy tnclines to accompany Christiana. 

went over the River. But that which troubleth me most, is 
my churlish carriage to him, when he was under his distress 
Besides, I am now as he was then ; nothing will serve me. 
but going on pilgrimage. I was a dreaming last night, that I 
saw him. O that my soul was with him ! He dwelleth in the. 
presence of the King of the Country ; he sits and eats with 
him at his table ; he is become a companion of immortals, and 
has a house now given him to dwell in, to which the best 
palaces on earth, if compared, seems to me but as a dung- 
liill.* The Prince of the Palace has also sent for me, with 
promises of entertainment, if I shall come to him ; his Mes- 
senger was here even now, and brought me a letter, which 
invites me to come. — And with that she plucked out her 
letter, and read it, and said to them, what now will j'ou sav to 
this ? 

Tim. Oh, the madness that has possessed thee and thy 
husband ! to run yourself upon such difficulties ! You have 
heard, I am sure, what your husband did meet with, even in a 
manner, at the first step that he took on his way, as our neigh- 
bour Obstinate can yet testify, for he went .ilong with him ; 
yea, and Pliable too, until they, like wise men, were afraid to 
go any further.t We also heard, over and above, how he 
met with the lions, Apoilyon, the Shadow of Death, and many 
other things. Nor is the danger that he met witli at Vanity- 
Fair to be forgotten by thee. For if he, though a man, was so 
hai'd put to it, what canst thou, being a poor woman, do ? 
Consider also, that these four sweet babes are thy children, 
thy flesh and thy bones. Therefore, though thou shouldst be 
so rash as to cast away thj-^self ; yet for the sake of the fruit of 
thy body, keep them at home. 

But Christiana said unto her. Tempt me not, my neighbour : 
I have now a price put into my hand to get gain, and 1 should 
be a fool of the greatest sort, if I should have no heart to 
strike in with the opportunity. And for that you tell me of all 
these troubles that 1 am hke to meet with in the way ; they 
are so far from being to me a discouragement, that they show 
I am in the right. The bitter comes before the sweet, and that 
also will make the sweet the sweeter. Wherefore since you 
came not to my house in God's name, as I said, I pray you be- 
gone, and do not disquiet me farther. 

Then Timorous also rsjviled her, and said to her fellow, 

* 2 Cor. V, 1—4. t Part i. p. 22—27. 



Timorous tells her Keighboun ubou* Christiana. 223 

' Come, neighbour Mercy, let us leave her in her own hands, 
since she scorns our counsel and company.' But Mercy was at a 
stand, and could not so readily comply with her neighbour ; 
and that for a two-fold reason. — 1st. Her bowels yearned over 
Christiana. So said she within herself, ' If my neighbour will 
needs be gone, I will go a little way with her, and help her.' — 
2dly. Her bowels yearned over her own soul ; for what 
Christiana had said, had taken some hold upon her mind. 
Wherefore she said within herself again, ' I will have yet 
more talii with this Christiana ; and, if I find truth and life in 
what she shall say, myself with my heart shall also go with 
her.' {g) Wherefore Mercy began thus to reply to her neigh- 
bour Timorous. 

Mer. Neighbour, I did indeed come with you to see Chris- 
tiana this morning : and, since she is, as you see, taking her 
last farewell of this country, I think to walk this sun-shiny 
morning a little with her. to help her on her way. — But she 
told her not of her second reason, but kept it to herself. 

Tim. Well, I see you have a mind to go a fooling too ; but 
take heed in time, and be wise ; while we are out of danger, 
we are out , but, when we are in, wo are in. So Mrs. Tim- 
orous returned to her house, and Christiana betook herself to 
her journey. But, when Timorous was got home to her 
house, she sends for some of her neighbours, to wit, Mrs. 
Bat's-eyes, Mrs. Inconsiderate, Mrs. Light-mind, and Mrs. 
Know-nothmg. So, when they were come to her house, she 
falls to tclhng of the story of Christiana, and ot her intended 
journey. And thus she began her tale — 

Neighbours, having but little to do this morning, I went to 
give Christiana a visit ; and, when I came at the door, I 
knocked, as you know it is our custom : and she answered, 
' If you come in God's name, come in.' So in I went, think- 

(g) The very things which excite the rage and scorn of some persons, 
penetrate the hearts and consciences of others. Thus the Lord makes 
one to differ from another, by preparin;^ the heart to receive the good seed 
of divine truth, which is sown in it; yet every one loiliinglij chooses the 
^vay he takes, without any construint or hindrance, except his own pre- 
vailing dispositions. Tliis consideration gives the greatest encouragement 
to the use of all proper means, in order to influence sinners to choose the 
good part : for who knows but the most obvious truth, warning, or exhor- 
tation, given in the feeblest manner, may reach the conscience of a child, 
relative, neighbour, enemy, or eveo persecutor; when the most convinc- 
ing and persuasive discourses of eloquent and learned teachers have failed 
to produce any efl'ect. 



^24 The discourse of the Party. 

ing all was well : but, when I came in, I found her preparing 
herself to depart the town ; she, and also her children. Sol 
asked her, what was her meaning by that ? And she told me in 
short that she was now of a mind to go on pilgrimage, as did 
her husband. She told me also a dream that she had, and how 
the King of the Country where her husband was, had sent her 
an inviting letter to come thither 

Then said Mrs. Know-nothtng, And, what, do you think she 
will go ? 

Tim. Ay, go she will, whatever come on't ; and methinks 
I know it by this ; for that which was my great argument to 
persuade her to stay at home (to wit, the troubles she was 
like to meet with in the way,) is one great argument with her, 
to put her forward on her journey. For she told me in so 
many words, ' The bitter goes before the szveet : yea, and for 
asmuch as it doth,- it makes the sweet the sweeter.' 

Mrs. BaVs-eyes. Oh this blind and foolish woman ; and will 
she not take warning by her husband's afflictions ? For my 
part, I see, if he were here again, he would rest him content 
in a whole skin, and never run so many hazards for nothing. 

Mrs. Inconsiderate also replied, saying, ' Away with such 
fantastical fools from the Town : a good riddance, for my part, 
I say of her ; should she stay where she dwells, and retain this 
mind, who could live quietly by her ? for she will either be 
dumpish or unneighbourly, to talk of such matters as no wise 
body can abide. Wherefore for my part, I shall never be sor- 
ry for her departure ; let her go, and let better come in her 
room : it was never a good world since these whimsical fools 
dwelt in it.' 

Then Mrs. Light-mind added as followeth ; ' Come, put this 
kind of talk away. I was yesterday at Madam ^V''anton's,* 
where we were as merry as the maids. For who do you think 
should be there, but I and Mrs. Love-the-flesh, and three or 
four more, with Mr. Lechery, Mrs. Filth, and some others: 
so there we had music and dancing, and what else was meet to 
fill up the pleasure. And, I dare say my lady herself is an ad- 
mirable well-bred gentlewoman, and Mr. Lechery is a pretty 
fellow.' (/i) 

By this time Christiana was got on her way, and Mercy 

* Part i. p. 95. 
Qi) This dialogue, by the names, arguments and discourse introduced 
into it, shows what kind of persons they in general are, who despise and 
revile all those that fear God and seek the salvation of their souls ; fronv 



Mercy goes withCtiristiana. 225 

w«nt along with her : so as they went, her children being 
there also, Christiana began to discourse. * And, Mercy,' said 
Christiana, ' I take this as an unexpected favour, that thou 
shouldst set foot out of doors xvith me to accompany me a little 
in my way.' 

Then said young Mercy, (for she was but young,) ' If I 
thought it would be to purpose to go with you, I would never 
go near the Town.' 

' Well, Mercy,' said Christiana, ' cast in thy lot with me, I 
well know what will be the end of our pilgrimage ; my hus- 
band is where he would not but be for all the gold in the 
Spanish mines. Nor shalt thou be rejected, though thou goest 
but upon my invitation. The King, who hath sent for me and 
my children, is one that delighteth in mercy. Besides, if thou 
wilt, I will hire thee, and thou shalt go along with me as my 
serirant. Yet we will have all things in common betwixt thee 
and me : only go along with me.' (J.) 

what principles, affections, and condact such opposition springs; and on 
"vvhat grounds it is maintained. Men of the most profligate characters, 
who never studied or practised religion in their lives, often pass sentence 
on the sentiments and actions of pious persons, and decide in the most dif- 
ficult controversies, without the least hesitation ; as if they knew the most 
abstruse subjects by instinct or intuition, and were acquainted with the 
secrets of men's hearts ! These presumers should consider, that they must 
be wrong, let who will be right ; that any religion is as good as open im- 
piety and profligacy ; and that it behooves them to " cast out the beam out 
of their own eye," before they attempt " to pull out the mote from their 
brother's eye." Believers also, recollecting the vain conversation from 
which they have been redeemed, and the obligations that have been con- 
ferred upon them, should not disquiet themselves about the scorn and cen- 
sure of such persons, but learn to pray for them, as entitled to their com. 
passion, even more than their detestation. 

(i) There are remarkable circumstances attending the conversion of 
some persons, with which others are wholly unacquainted. The singular 
dispensations of Providence, and the strong impressions made by the word 
of God upon their minds, seem in their own apprehension almost to 
amount to a special invitation : whereas others are gi-adually and gently 
brought to think on religious subjects, and to embrace the proposals of the 
gospel ; who are therefore sometimes apt to conclude, that they havo 
never been truly awakened to a concern about tlieir souls : and this dis- 
couragement is often increased by the discourse of such religious charac- 
ters, as lay great stress on the circumstances attending conversion. These 
misapprehensions, however, are best obviated, by showing that " the Lord 
delighteth in mercy ;" that Christ " will in no wise cast out any that come 
to him ;" and that they who leave all earthly pursuits to seek salvation, 
and renounce all other confidence to trust in the mercy of God through 
the redemption of his Son, shall assuredly be saved. 

Ff 



226 Mercy goes with Christiana. 

Mer. But how shall I be ascertained, that I also shall be en- 
tertained ? Had I this hope from one that can tell, I would 
make no stick at all, but would go, behsg helped by Him that 
can help, though the way was never so tedious. 

Chr. Well, loving Mercy, I will tell thee what thou shalt 
do ; go with me to the Wicket-gate, and there I will further 
inquire for thee ; and, if there thou shalt not meet with en- 
couragement, I will be content that thou shalt return to thy 
place ; I also will pay thee for thy kindness which thou show- 
cst to me and my children, in the accompanying of us in our 
way as thou dost. 

Alcr. Then will [ go thither, and will take what shall fol- 
low ; and the Lord grant that my lot may there fall, even as 
the King of heaven shall have his heart upon me. 

Christiana was then glad at heart ; not only that she had a 
companion, but also for that she had prevailed with this poor 
maid to full in love with her own salvation. So they went on 
together, and Mercy began to weep. Then said Christiana, 
• Wherefore wecpeth my sister so V 

' Alas !' said she, ' who can but lament, that shall but rightly 
consider what a state and condition my poor relations are in, 
that yet remain in our sinful Town : and that which makes my 
grief the more, is, because they have no instractioD, nor any 
to tell them what is to come.' « 

Chr. Bowels become Pilgrims : and thou doest for thy 
friends, as my good Christian did for me when he left me ; 
he mourned for that I would not heed nor regard him ; but his 
Lord and our's did gather up his tears, and put them into his 
bottle ; and now both I and thou, and these my sweet babes, 
are reaping the fruit and benefit of them.. 1 hope, Mercy, 
that these tears of thine will nut be lost ; for the truth hath 
said, that, " They that sow in tears shall reap in joy" and 
singing. And " He that goeth forth and weepeth, bearing pre- 
cious seed, shall doubtless come again with rejoicing, bringing, 
his sheaves with him."* 

Then said Mercy, 

' Lei the Most Blessed be my Guide, 

If't be his blessed will, 
Unto his Gate, into his Fold, 

Up to his holy Hill : 

* Ps a-cxxvi. 5, 6. 



They come to the Slough of Despond. 227 

And let him never suffer me 

To swerre or turn aside 
From his free grace and holy ways, 

Whate'er shall me betide. 
And let him gather them of mine. 

That I have left behind ; 
Lord, make them pray they may be tbiue, 

With all their heart and mind.' 

Now my old friend proceeded, and said, — But, when Chris- 
tiana came to the Slough of Despond,* she began to be at a 
-land : ' For,' said she, ' this is the place in which my dear 
husband had like to have been smothered with mud.' She 
perceived, also, that notwithstanding the command of the King 
lo make this place for Pilgrims good, yet it was rather worse 
ihan formerly. So I asked if that was true ? Yes, said the 
old gentleman, too true ; for many there be, that pretend to 
be the King's labourers, and say they are for mending the 
King's highways, that bring dirt and dung instead of stones, 
aiid so nirir instead of mending, (k) Here Christiana there- 
fore, and her boys, did make a stand : but, said Mercy, 

Come, let us venture ; only let us be ^vary.' Then they 

* Tart i. p. 27, 29. 
(k) The author seems to have observed a declension of evanjelical re- 
ligion, subsequent to the publicatioii of his original Pilgrim. Probably 
he was grieved to find many renounce or adulterate the gospel, by substi- 
tuting plausible speculations, or moral lectures in its stead ; by narrowing 
and confining it. within the limits of a nice system, which prevents the 
preacher from freely inviting sinners to come vmto Christ ; by represent- 
ing the preparation of heart requisite to a sincere acceptance of free sal- 
vation as a legal condition of being received by him ; or by condemning 
all diligence, repentance, and tenderness of conscience, as interfering "with 
an evangelical frame of spirit. By these, and various other misapprehcn- 
*ions, the passage over the Slough is made worse, and they occasion mani- 
fold discouragements to awakened sinners, even to this day. For, as the 
;)r07>u's£S, strictly speaking, belong only to believers ; iiinviiai ions and ex- 
hortations be not freely given to sinners in genera], a kind of gulf will 
be formed, over which no w-ay can be seen : except as men take it for 
granted, without any l:ind of evidence, that they are true believer?, which 
opens the door to manifold delusions and enthusiastic pretension?. But if 
all be invited, and encouraged to ask that tliey may receive ; the awa- 
kened sinner will be animated to hope in God's mefCy and use the means 
of grace, and thus giving diligence to make his calling and election sure, 
lip will be enabled to rise superior to the discouragements, by which 
others are retarded. Labourers enough indeed are ready to lend their 
assistanco, in mending the road across the Slough ; but let them take care 
;'ialthfy use none but scriptural materials, or they will make bad worse. 



228 Slough of Despond Tidbrse than before. 

looked ■well to sheir steps, and made a shift to get staggering 

over. 

Yet Christiana had like to have been in, and that not once or 
twice. — Now they had no sooner got over, but they thought 
they heard words that said unto them, " Blessed is she that 
believed, for there shall be a performance of what has been 
told her from the Lord."* 

Then they went on again ; and said Mercy to Christiana, 
• Had I as good ground to hope for a loving reception at the 
Wicket-gate, as you, I think no Slough of Despond could dis- 
courage me.' 

' Well,' said the other, ' you know your sore, and I know 
mine ; and, good friend, we shall all have enough evil before 
we come to our journey's end. For it cannot be imagined, 
that the people that design to attain such excellent glories as 
we do, and that are so envied that happiness as we are ; but 
that we shall meet with what fears and snares, with what trou- 
bles and afflictions, they can possibly assault us with that hate 
us.' (Z) 

And now Mr. Sagacity left; me to dream out my dream by 
myself. Wherefore, methought I saw Christiana, and Mercy, 
and the boys, go all of them up to the Gate : to which 
when they came, they betook themselves to a short debate, 
about how they must manage their calling at the Gate ; and 
what should be said unto him^hat did open unto them ; so it 
was concluded, since Christiana was the eldest, that she should 
knock for entrance, and that she should speak to him that did 
open for the rest. So Christiana began to knock, and, as her 
poor husband did, she knocked and knocked again. j But 
instead of any that answered, they all thought that they heard 
as if a dog came barking upon them ; a dog, and a great one 
too; and this made the women and children afraid. Nor 
durst they for a while to knock any more, for fear the mastiff 
should fly upon them. Now therefore they were greatly 
tumbled up and down in their minds, and knew not what to do • 

* Luke i. 45. t Part i. p. 39 — 13. 

(0 Some parsons are discouraged by recollecting past sins, and imagin- 
ing them too heinous to be forgiven ; while others disquiet Uiemselves by 
the apprehension, that they have never been truly humbled and convert- 
ed. Inded all the varieties in the experience of those, who upon the whole 
are walking in the same path, can never be enumerated ; and some ol 
them are not only unreasonable, but unaccountable, through the weak- 
ness of the human mind, the abiding effects of peculiar impressions, the 
remains of unbelief, and the artifices of Satan. 




CliiM.-'.iinui i>inl lu-i- Chilih-cn al live (-alo 



Christiana ana her sons enter the Gate. 29.9 

knock they durst not, for fear of the dog ; go back they durst 
not, for fear the Keeper of the Gate should espy them as they 
went, and so be offended with them ; at last they thought of 
knocking again, and knocking more vehemently than they did 
at first. Then said the Keeper of the Gate, 'Who is there ?' 
So the dog left olf to bark, and he opened unto them, (m) 

Then Christiana made low obeisance, and said, ' Let not 
our Lord be offended with his handmaidens, for that we have 
knocked at his princely Gate.' Then said the Keeper, 
' Whence come ye ? And what is it that you would have ?' 

Christiana answered, We are come from whence Chris- 
tian did come, and upon the same errrand as he ; to wit, to 
be, if it shall please you, graciously admitted, by this Gate, 
into the way that leads into the Celestial City. And I answer, 
my Lord, in the next place, that I am Christiana, once the wife 
of Christian, that now is gotten above. 

With that the Keeper of the Gate did marvel, saying, is 
she now become a pilgrim, that but a while ago abhorred that 
life ?' Then she bowed her head, and said, ' Yea ; and so are 
these my sweet babes also.' 

Then he took her by the hand, and led her in, and said also, 
" Suffer the little children to come unto me ;" and with that 
he shut up the Gate. This done, he called to a trumpeter 
that was above over the Gate, to entertain Christiana with 
shouting and sound of trumpet, for joy. So he obeyed, and 
sounded, and filled the air with his melodious notes. 

Now all this while poor Mercy did stand without, trembling 
and crying for fear that she was rejected. But when Christi- 
ana, had gotten admittance for herself and her boys, then sh^ 
began to make intercession for Mercy. 

And she said. My Lord, 1 have a companion of mine thift 
stands yet without, that is corns hither upon the same account 
as myself: one that is much dejected in her mind, for that she 
comes, as she thinks, without sending for : whereas I was 
sent to by my husband's King to come. 

(m) The greater fervency new converts manifest in prayer for them- 
selves and each other, (he more violent opposition "will they experience 
from the powers of darkness. Many have felt such terrors whenever they 
attempted to pruy, that they have for a time been induced wholly to de- 
sist : and doubtless numbers, whose convictions were superficial, have 
thus been finally driven back to their former course of ungodliness. But 
when the fear of God, and a real belief of his word possess the heart, such. 
disturbances caunot long prevent earnest cries for mercy ; nay, they wfll 
eventually render them more fervent and important than ever. 



230 Mercy is admitted and comforted. 

Now Mercy began to be very impatient, and each minute 
was as long to her as an hour ; wherefore she prevented 
Christiana from a fuller interceding for her, by knocking at the 
Gate herself. And she knocked then so loud, that she made 
Christiana to start. Then said the Keeper of the Gate, ' Who 
is there ?' And Christiana said, ' It is my friend.' 

So he opened the Gate and looked out, but Mercy was fal- 
len down without in a swoon, for she fainted, and was afraid 
that no Gate would be opened to her. 

.Then he took her by the hand , and said, " Damsel, I bid 
thee arise." 

'O Sir,' said she, ' I am faint ; there is scarce life left in 
me.' But he answered, that one said, " When my sould faint- 
ed within me, I remembered the Lord, and my prayer came 
unto thee, into thy holy temple."* ' Fear not, but stand upon 
thy feet, and tell me wherefore thou art come.' 

Mer. I am come for that unto which I was never invited, as 
my friend Christiana was. Her's was from the King, and mine 
was but from her. Wherefore I presume. 

Good. Did she desire thee to come with her to this place ? 

Mer. Yes ; and, as my Lord sees, I am come ; and if there 
is any grace and forgiveness of sins to spare, 1 beseech that 
thy poor handmaid may be partaker thereof. 

Then he took her again by the hand, and led her gently in, 
and said, • 1 pray for all them that believe on me, by what 
means soever they come unto me.' Then said he to those 
that stood by, ♦ Fetch something, and give it Mercy to smell 
on, thereby to stay her faintings.' So they fetched her a bun- 
die of myrrh. A while after she revived. 

And now was Christiana, and her boys, and Mere}', receiv- 
ed of the Lord at the head of the way, and spoke kindly unto 
by him. Then said they yet further unto him, ' We are sor- 
ry for our sins, and beg of our Lord his pardon, and further 
information what we must do.' 

' I grant pardon,' said he, ' by word and deed ; by word in 
the promise of forgiveness ; by deed in the w<ay I obtained it. 
Take the first from my lips with a kiss, and the other as it 
shall be revealed.'! 

Now I saw in my dream, that he spake many good words 
unto them, whereby they were greatly gladded. He also had 
them up to the top of the Gate, and showed them by what 
* Jonah ii. 7. + Sol. Song i. 2 John xx. 19. 



The Pilgrims converse together. 2b 1 

Ueed they were saved ; and told them withal, that that sight 
they would have again as they went along in the way, to their 

comfort, (n) , , , v 

So he left them awhile in a summer-parlour below, wbere 
they entered into talk by themselves : and thus Christiana 
beo-an : ' O Lord how glad am I that we are got in hither !' 
Mer. So you well may : but I of all have cause to leap for 

Chr. I thought one time as I stood at the Gate, (because I 
had knocked and none did answer,) that all our labour had 
been lost, especially when that ugly cur made such a heavy 
barking at us. 

Mer. But my worst fear was, after I saw that you was 
taken into his favour, and that I was left behind. Now, 
thought I, it is fulfilled which is is written, " Two women shall 
be grinding ' together, the one shall be taken and the other 
left."* I had much ado to forbear crying out. Undone I And 
afraid I wa« to knock any more : but when I looked up to 
what was written over the Gate,t I took courage. I also 
thouo-ht, that I must either knock again or die ; so I knocked, 
but 1 cannot tell how ; for my spirit now struggled between 
life and death, (o) 

* Matt. xxiv. 41. t Part i. p. 39, 

(n) Pardon bi/ luord seems io denote the general discovery of free sal- 
vation by Jesus Christ to all (.hat believe ; which, being depended on by 
the humble sinner, is sealecJ by transient comforts and lively affections. 
Pardon by deed may relate to the manner, in -which the blessing was pur- 
shased by the Saviour ; and when this is clearly understood, the believer 
attains to stable peace and hope. This coincides with the explanation al- 
ready given of the Gate, the Cross, and the Sepulclvre ; and it will be fur- 
ther confirmed in the sequel. The ' pardon by deed' must be waited for ; 
yet the Pilgrims obtained a distant glimpse of the deed by which they 
Were saved ; for some general apprehensions of redemption by the cross 
of Christ are commonly connected with the believer's first comforts, 
tliough the nature and glory of it be more fully perceived as he proceeds, 
(o) The express words of scriptural invitations, exhortations and pro- 
mises prove more effectual to encourage those who are ready to give up 
tlieir hopes, than all the consolatory topics that can possibly be substituted 
in their place. It is, therefore, much to be lamented, that pious men, by 
adhering to a systematical exactness of expression, should clog their ad- 
dresses lo sinners with exceptions and limitations, which the Spirit of God 
did not see good to insert. They will not say that the omission was an 
oversight in the inspired writers ; or admit the thought for a moment, 
that they can improve on their plan ; why then cannot they be satisfied 
to " speak according to the oracles of God," without affecting a more en- 



232 Mercy's reasons for knocking loudli/. 

Chr. Can you not tell how you knocked ? I am sure your 
knocks were so earnest, that the very sound made me start • 
I thought I never heard such knocking in all my life • \ 
thought you would come in by a violent hand, or take the 
langdom by storm.* 

, Mer. Alas, to be in my case ! who that so was could but have 
<lone so ? \ ou saw that the door was shut upon me, and that 
there was a most cruel dog thereabout. Who I sav that 
was so tamt-hearted as I, would not have knocked with all 
their might ?-But pray. What said my Lord unto my rude- 
ness ? Was he not angry with me ? y xuul 
Oir. When he heard your lumbering noise, he gave a won- 
derful innocent smile: I believe what you did pleased him 
well, lor he showed no signs to the contrary. («) But I mar 
vel in my heart why he keeps such a dog : had I known that 
before, I should not have had heart enough to have ventured 
myself in this manner, (y) But now we are in, we are in, and 
I am glad with all my heart. ' 

Mer. I will ask, if you please, next time he comes down 
why he keeps such a filthy cur in his yard ; I hope he will not 
take it amiss. 

Do so, said the children, and persuade him to hang him for 
we are afraid he will bite us when we go hence. 

So at last he came down to them again, and Mercy fell to 

* Matt. xi. 12. 
t ire consistency ? Great mischief has thus beet done by very different de- 
scriptions of men, who undesignedly concur in giving Satan an occasion of 
suggesting to the trembling inquirer, that perhaps he may persevere in 
asking, seeking and knocking, with the greatest earaestness and importu- 
nity, and yet finally be a cast-away ! 

(p) When the sinner prays under the urgent fear of perishing, he is 
excited to peculiar fervency of spirit : and the more fervent our prayers 
are, the better are they approved by the Lord, how much soever men may 
object to the manner or expressions of them. 

(g) Could soldiers, when they enlist, foresee all the dangers and hard- 
ships to be encountered ; or could mariners, when about to set sail, b« 
fully aware of all the difficulties of the voyage ; their reluctancy or dis- 
couragement would be increased by the prospect. But, when they have 
engaged, they find it impossible to recede ; and thus they press forward 
through one labour and peril after another, till the campaign or voyage be 
accomplished. Thus it is with the Christian : but ihci/ strive for corrup- 
tible things, which they may never live to obtain ; while he seeks for an 
incorruptible crown of glory, of which no event can deprive him. If he 
knew all from the first, it would be his only wisdom to venture : whereaj 
the c&se with them is often widely different. 



Conversation respccCmir the Dog S33 

tlte ground on her face, before him, and worshipped, and said, 
' Let my Lord accept the sacrihce of praise which 1 now offei 
unto him, with the calves of my lips.' _ , i ,^ , t>„f 

So he said unto her, ' Peace be to thee ; stand up. But 
she continued upon her face, and said, " R.gheous art thou 
O Lord, when 1 plead with thee, yet let me talk with thee of 
thy iudgmeuts :"* wherefore dost thou keep so cruel a dog m 
thy yanl, at the sight of which such women and children as 
we, are ready to flee from the Gate for fear ? 

He answered and said. That dog has another owner ; he 
al60 is kept close in another man's ground, only my Pilgrims 
hear his barking: he belongs to the Castle which you see 
there at a distance,! but can come up to the walls of this 
place. He has frighted many an honest Pilgrim from <ieorse to 
letter by the gre;it voice of his roaring, Indeed he that 
owneth him doth not keep him out of any good-will to me or 
mine, but with intent to keep the Pilgrims from coming to 
me, and that they may be afraid to come and knock. at this 
Gate for entrance. Sometimes also he has broken out, and 
has "worried some that I loved ; but 1 take all at present pa- 
tiently. I also give my Pilgrims timely help, so that they are 
not delivered up to his power ^o do them what his doggish 
mature would prompt him to. But what ! my purchased one, 
I trow, hadst thou knowi never so much beforehand, thou 
wouldst not have been '-fraid of a dog. The beggars that go 
from door to door, will rather than they will lose a supposed 
alms, run the hazard jf the bawling, barking, and biting too, 
of a dog : and shall a dog in another man's yard, a dog whose 
barking I turn to t-'je prolit of Pilgrims, keep any from corning 
to me ? "I deliver them from the lions, and my darling from 
tlie power of the dog." 

Then said Mercy, I confess my ignorance : I speak what I 
understand not : I acknowledge that thou doest all things well. 

Then Christiana began to talk of their journey, and to in- 
quire after the way.| So he fed them, and washed their feet, 
and set them in the way of his steps, according as he had dealt 
with her husband before. 

So I saw in my dream, that they went on their way ; aHd 
the weather was comfortable to them. 

Then Christiana began to sing, saying, 

* *" * /er. xu. 1, ?. t Part i. p. 40. 1 Part i. p. 4?. 

Gq 20* 



in 



***• 'i'A<? boys eat the enemy sjruil. 

' BlessM be the day that I began 

A Pilgrim for to be ; 
And blessed also be that man 

That thereunto mov'd me. 
'Tis true, 'twas long ere I began 

To seek to live for ever ;* 
But now I run fast as I can, 

'Tis better late than never. 
Our tears to joij^ our fears to faith^ 

Are turned, as we see ; 
That our beginning, (as one saith,) 

Shows what our end will be.' 

Now there was on the other side of the wall, that fenced ... 
the way, up which Christiana and her companions were to o-o" 
a garden, and that belonged to him, whose was that barkfn*^ 
dog, of whom mention was made before. And some of the 
fruit-trees, that grew in the garden, shot their branches over 
the wall ; and being mellow, they that found them did o-ather 
them up and eat of them to their Iiurt. So Christiana's^oys 
(as boys are apt to do,) beiag pleased with the trees, and with' 
the fruit that did hang thereon, did pluck them, and beo-an to 
eat. Their mother did also chide them for so doin'^ but still 
the boys went on. (r) i 

' Well,' said she, ' my sons, yoAtranpgress, for that fruit is 
none of ours :' but she did not knW that they did belong tu 
the enemy : I'll warrant you, ifshe\ad, she would Iwve been 
ready to dfe for fear. But that passed, and they went on their 
way — Now, by that they were gonV about two bow's shot 
from the place that led them into the\vay, they espied two 
very ill-favoured ones coming down apace Sp meet them. With 

* Malt. XX. 16. 
(r) The terrifying suggestions of Safau give bslieven much present un- 
easiness ; yet they often do them great good, and seldom eventually hurt 
Ibem : but the allurements of those worldly ohjects wliioh he throu's in 
their way, are far more dangerous and pernicious. Manj' of these, for 
wbich the aged have no longer any relish, are very attractive to voiing 
persons : but, all those parents or aged persons, who love the souls of their 
children and young friends, instead of conniving at them in their self- 
iadulgence, from a notion, that allowance must be made for youth, should 
employ all their influence and authority to restrain them from those vain 
pleasures which " war against the soul," and are most dangerous when 
least suspected. This fruit maybe found in the Pilgrim's path ; but it 
grows in Beelzebub's garden, and should be shunned as poison. Many 
diversions and pursuits, both in high and low life, are of this nature, 
though often pleaded for as innount, by some persons who ought to know 
better. 



Tfie ■women are assaulted hj t-jco tntn. 2S6 

that Christiana and Mercy her friend, covered themselves vpjth 
their veils, and kept also on their journey : the children also 
went on before : so that at last they met together. Then they 
that came down to meet them, came just up to the women, as 
ilthey would embrace them : but Christiana said, ' Stand back, 
or go peaceably as you should.' Yet these two, as men that 
are deaf, regarded not Christiana's words, but began to lay 
hands upon them : at that Christiana waxed very wroth, antl 
spurned at them with her feet. Mercy also, as Avell as she 
could, did what she could to shift them : Christiana again said 
to them, ' Stand back, and be gone, for we have no money to 
lose, being Pilgiims as you see, and such too as live upon the 
charity of our friends.' 

Then said one of the two men, We make no assault upon 
your money, but are come out to tell you, that if you will but 
grant one small request which we shall ask, we will make wo- 
men of you for ever. ^ 

Now Christiana, imagining what they should mean, made 
answer again, ' We will neither hear nor regard, nor yield to 
what you shall ask. We are in haste, and cannot stay : our 
business is of life and death.' So again she and her compan- 
ions made a fresh essay to go past them : but they letted them 
in their "'ny. 

And they said, We intend no hurt to your lives ; 'tis another 
thing we would have. 

'■ J^y,' quoth Christiani»: ' you would have us body and soul, 
for I know 'tis for tha'yOu are come ; but we will die ratiier 
upon the spot, thar to suffer ourselves to be brought into 
such snares as sha-'l hazard our well-being hereafter.' ■ And 
^vith that they bo/h shrieked out, and cried, Murder ! Murder ! 
and so put themselves under those laws that are provided for the 
protection of women.* But the men still made their ap- 
proach upon them, with design to prevail against them. They 
therefore cried out again. 

Now they being, as I said, not far from the Gate, in at 
which they came, their voice was heard from where they were 
thither : wherefore some of the house came out, and knowins? 
that it was Christiana's tongue, they made haste to her relief 
But by that they were got within sight of them, the women 
were in a very great scuffle ; the children also stood crying by. 
Then did he that came in for their-rchef call out to the ruffians 
* Deut. xxij. 23— >27. 



236 We lose for want of aski7ig. 

saying, What is that thing you do ? Would you make my 
Lord's people to transgress V He also attempted to take 
them ; but they did make their escape over the walls into the 
garden of the man to whom the great dog belonged : so the 
dog became their protector. This Reliever then came up to 
the women, and asked them how they did. So they answered, 
* We thank thy prince, pretty well ; only we have been some- 
what affrighted : we thank thee also, that thou earnest in to 
our help, for otherwise we had been overcome.' 

So after a few more words, this Reliever said as followeth .• 
I marvelled much, when you were entertained at the Gate 
above, being ye know that ye are but weak women, that you 
petitioned not the Lord for a Conductor : then might you have 
avoided these troubles and dangers : he would have granted 
you one. 

Alas ! said Christiana, we were so taken with our present 
blessing, that dangers to come were forgotten by us"; beside 
who could have thought that so near the King's palace there 
should have lurked such aaughty ones ! Indeed it had been 
well for us, had we asked our Lord for one ; but, since our 
Lord knew it would be for our profit, I wonder he sent not 
'le along with us. I 

Rel. It is not always necessary ta^rant things not asked for, 
lest by so doing they become of litt^ esteem : but, when the 
want of a thing is felt, it then comes u^der, (in the eyes of him 
that feels it,) that estimate that propeiW is its due ; and so con- 
sequently will be hereafter used. HaXmy Lord granted you 
a Conductor you would not, neither, sVhave bewailed that 
oversight of your's in not asking for one^ as now you have 
occasion to do. So all things work for good, ^nd tend to make 
you more wary, (s) 

(ij Satan designs, by every means, to lake off a^vakcned sinners from 
the great concern of etei'nal salvation ; and he makes use of ungodly men 
for that purpose, among his manifold devices against the female sex. These 
are very ill-favoured to the gracious mind ; however alluring their per- 
sons, circumstances, or proposals may be to the carnal eye. As such vile 
seducers are too often successful, they are emboldened to attempt even 
those who profess to be religious : nor are they always repulsed by them ; 
for many, of whom favourable hopes were once entertained, have thus 
awfully " been again entangled and overcome, so that their last state has 
been worse than the first." But when such proposals are repulsed with 
decided adhorrence, and earnest prayers, the Lord will give deliverance 
and victory. The faithful admonitions and wajruings of a stated pastor 
are especijilly intended by the Conductor. The Reliever seems to repre- 



Corisiiana relates to Mercy her dream. 237 

Chr. Shall we go back again to my Lord, and confess our 
folly, and ask one ? 

Rel. Your confession of your folly will I present him with : 
to go back again, you need not ; for in all places where you 
shall come you will find no want at all ; for in every of my 
Lord's lodgings, which he has prepared for the reception of 
his Pilgrims, there is sufl&cieut to furnish them against all at- 
tempts whatsoever. But as I said, *' He will be inquired of 
by them, to do it for them."* And it is a poor thing that is 
not worth asking for. — When he had thus said, he went back 
to his place, and the Pilgrims went on their way. 

Then said Mercy, ' What a sudden blank is here ! I made 
account we had been past all danger, and that we should never 
sorrow more.' 

* Thy innocency, my sister,' said Christiana to Mercy, ' may 
excuse thee much ; but, as for me, my faults is much the 
greater, for that I saw this danger before I came out of the 
doors, and yet did not provide for it where provision might 
have been had. I am much to be blamed.' 

Then said Mercy ' How knew you this before you came 
from home ? Pray open to roe this riddle.' 

Chr. Why, I will tell yoa. — Before I set foot out of doors, 
one night, as I lay in my bed, I had a dream about this : for 
methought I saw two min, as like these as ever the world 
they could look, stand it my bed's feet, plotting how they 
might prevent my salvafon. I will tell you their very words 
they said, (it was whm I was in my troubles, ) ' What shall 
we do with this womin ? for she cries out waking and sleeping 
for forgiveness : if she be suffered to go on as she begins, we 
shall lose her as we have lost her husband.' This you know 
might have made me take heed, and have provided when pro- 
vision might have been had. 

' Well,' said Mercy, ' as by this neglect we have an occa- 
siuu ministered unto us to behold our imperfections, so our 
Lord has taken occasion thereby to make manifest the riches 
ot his grace ; for he, as we see, has followed us with unasked 
kmdness, and has delivered us from their hands that were 
stronger than we, of his mere good pleasure.' 

* Ezek. xxxvi. 37. 
•eat the occasional direction and good counsel of some able minister • for 
he speaks of Christ, as his Lord, and must therefore be considered as one 
of the servants by whom help is jent to the distressed. 



238 The house of the Interpreter. 

Thus now, when they had talked away a little more time, 
they drew near to a house that stood in the way ; which 
house was built for the relief of Pilgrims ; as you will find 
more fully related in the fir.^t part of the records of the Pii.- 
grim's Progress.* So they drew on towards the house ; (the 
house of the Interpreter ;) and, when they came to the door, 
they heard a great talk in the house ; then they gave ear, and 
heard, as they thought, Christiana mentioned by name. For 
you must know, that there went along, «ven before her, a talk 
of her and her children going on pilgrimage. And this was 
the more pleasing to them, because they had heard that she was 
Christian's wife, that woman who was some time ago so unwil- 
ling to , hear of going on pilgrimage. Thus, therefore, they i 
stood still and heard the good people within commending her, 
who they little thought stood at the door. — At last Christiana 
knocked, as she had done at the Gate before. Now, when 
she had knocked, there came to the door a young damsel, 
named Innocent, and opeaed the door, and looked, and, be- 
hold, two women were there. 

Then said the damsel to them, ' With whom would you 
speak in this place ?' il 

Christiana answered, We understand that this is a privi- i\ 
leged place for those that are became Pilgrims, and we now ' 
at this door are such : whereforeVwe pray that we may be 
partakers of that for which we are at this time are con.e ; for 
the day, as thou seest, is very farspi^it, and we are loth to- 
night to go any further. ' 

Dam. Pray what may I call your nrme, that 1 may tell it to 
my Lord within ? r>-i • 

CJir. My name is Christiana ; I was the wife of that Piigyim 
that some years ago did travel this wuy ; and theso, be his lour 
children. This maiden is also my companion, and is going on 
Pilgrimage too. n i ^ .„ 

Then ran Innocent in, (for that was her name,) and said tn^ 
those within, ' Can you think who is at the door ? There is J^ 
Christiana and her children, and her companion, all waitmgf) 
for entertainment here!' Then they leaped for joy, and went 
and told their master. So he came to the door, and, ookmg 
upon her, he said, ' Art thou that Christiana whom Chris .an 
the good man left behind him, when he betook himself to a 
Pilgrim's life ?' 

* Part i. p. 43—55 



Tliey are laelcomed by the Interpreter. 239' 

C7ir. I am that woman that was so hard-hearted as to shght 
my husband's troubles, and that left him to go on his journey 
alone ; and these are his four children : but xiow I also am 
come, for I am convinced that no Avay is right but this. 

Inter. Then is fulfilled that which is written of the man that 
said to his son. " Go work to-day in my vineyard ; and he said 
to his father, I will not ; but afterwards repented and went."* 

Then said Christiana, So be it ; Amen. God make it a 
true saying upon me, and grant that I may be found at the last 
" of him in peace, without spot, and blameless !" 

Inter. But why standest thou at the door ? Come in, thou 
daughter of Abraham : we were talking of thee but now, for 
tidmgs have come to us before, how thou art become a Pil- 
grim. Come, children, come in : come, maiden, come. — So 
he had them all into the house. 

So, when they were within, they were bidden to sit down 
and rest them ; the which when they had done, those that at- 
tended upon the Pilgrims in the house came into the room to 
see them. And one smiled, and another smiled, and another 
smiled, and they all smiled", for joy that Christiana was become 
a Pilgrim ; they also looked opon the boys : they stroked 
them over their faces with their hands, in token of their kind 
reception of them : they also carried it lovingly to IVIercv, and 
bid them all welcome into their Master's house. 

After a while, because supper was not ready, the Interpre- 
ter took them into his significant rooms, and showed them 
what Christian, Christiana's husband, had seen some time be- 
a'^r''^" jJ.e.^^^therefore they saw the Man in the Cage, the 
Man and his Dream, the Man that cut his way through his ene- 
mies, and the Picture of the biggest of all ; togethe'r with the 
rest ot hose things that were then so proi^table to Christian 

rh.sdone and, after those things had been somewhat di^ 
gested by Christiana and her company, the interpreter takes 
AT "".^Pf '^F.T' .^"'^ ^^' ^^^"^ ^^'t into a room where was a 
Man that could look no way but downwards, with a muck-rake 
in his hand : there stood also one over his head with a Celes- 
tial Crow in his hand, and proffered him that Crown for his 
rauck-rake ; but the man did neither look up, nor reganl 
3oor ^•'"^^^^the straws, the small sticks, and dust of the 

* Matt. xxi. 23, 29. 



^40 Thl man with the muck-rake. 

Then said Christiana, I persuade myself that I know some- 
what the meaning of this ; for this is the figure of a man in 
this world : is it not, good Sir ? 

Thou has said riglit, said he, and his muck-rake doth show 
his carnal mind. And, whereas thou seest him rather give 
heed to rake up straws and sticks, and the dust of the floor, 
than do what He says that calls to him from above, with the 
celestial crown in his hand ; it is to show, that heaven is but 
as a fable to some, and that things here are counted the -jnly 
things substantial. Now, whereas it was also showed thee, 
that the man could look no way but downwards, it is to let thee 
know, that earthly things, when they are with power upon 
men's minds, quite carry their hearts away from God. 

Then said Christiana, Oh ! deliver me from this muck-rake. 

That prayer, said the Interpreter, has lain by till it is almost 
rusty : " Give me not riches,"* is scarce the prayer of one oi 
ten thousand. Straws, and sticks, and dust, with most are the 
great things now looked after, (t) 

With that Mercy and Christiana \vept, and said, ' It is, alas ! i 
too true.' I 

When the Interpreter had showed them this, he had them 
into the very best room in the house : (a very brave room it 
was :) so he bid them look round about, and see if they could] 
find any thing protitable there. Then they looked round ami f 
round ; for there was nothing to be seen but a very great 
spider on the wall ; and that they overlooked. 

Then said Mercy, * Sir, I see nothing :' but Christiana held 
her peace. 

But, said the Interpreter, * Look again ,' She therefore 
looked again, and said, ' Here is not any thing but an ugly spi- 
der, who hangs by her hands upon the wall.' ' Then,' said 
he, ' is there but one spider in all this spacious room ?' Then 
the water stood in Christiana's eyes, for she was a woman i 

* Prov. XXX. 8. 
(t) The emblematical instruction at the Interpreter's house, in the for- 
mer part, was so important and comprehensive, that no other selection 
equally interesting could be expected : some valuable hints however, are 
here adduced. The first emblem is very plain ; and so apposite, that it 
is wonderful any person should read it without lifting up a prayer to the j 
Lord, and sa5'ing, ' Oh 1 deliver me from this muck-rake.' Yet, alas, it- * 
i« to be feared, such prayers are still little used even by professors of the 
gospel; at least they are contradicted by tl>p habitual conduct of num- 
bers anions: them. 



I 



The emblem of the spider unfolded. 241 

quick of apprehension : and she said, • Yes, Lord, there ial 
more here than one. Yea, and spiders whose venom is far 
more destructive than that which is in her.' The Interpreter 
-hen looked pleasantly on her, and said, ' Thou hast said the 
truth.' This made Mercy blush, and the Boys to cover their 
faces, for they all began now to understand the riddle. 

Then said the Interpreter again, " The spider taketh hold 
with her hands, (as you see,) and is in kings' palaces." And 
wherefore is this recorded, but to show you, that how full of 
the venom of sin soever you be, yet you may, by the hand of 
faith, lay hold of, and dwell in, the best room that belongs to 
the King's house above ! 

I thought, said Christiana, of something of this : but I could 
not imagine it all. I thought, that wc were like spiders, and 
that we looked like ugly creatures, in what fine rooms soever 
we were ; but that by this spider, this venomous and ill- 
favoured creature, we were to learn how to act faith, that came 
not into my thoughts ; that she worketh with hands ; and, as 
I see, dwells in the best room in the house. — God has made 
nothing in vain, (li) 

Then they seemed all to be glad ; but the water stood in 
their eyes : yet they looked one upon another, and also bow- 
ed before the Interpreter. 

He had them then into another room, where was a hen 
and chickens, and bid them observe a while. So one of the 
chickens went to the trough to drink, and every time she 
drank she lifted up her head and her eyes towards heaven. 
' See,' said he, ' what this little chick doeth, and learn of her 

(w) The instruction grounded on acoommodation of Scripture, though 
solid and important, is not so convincing to the understanding, as that 
which results from the obvious meaning of the words ; though many per- 
sons are for the time more excited to attention, by a lively exercise of the 
imagination, and the surprise of unexpected inferences. This ii,ethod, 
however^ should be used with great caution by the friends of truth ; for it 
is a most formidable engine in the hands of those, who endeavour to per- , 
vert or oppose it. The author did not, however mean by the emblem ot, 
the spider, that the sinner might confidently assure himself of ;alvation„ . 
by the blood of Christ, while he continued full of the poison c'f sin, with-!^ 
out experiencing or evidencing any change ; b.il only, that no conscious- 
ness of inward pollution, or actual guilt, diould discourage any orie from 
applying to Christ, and '■'■ficeing for i-jui-e to lay hold en the hope set before 
him," that thus he may be delirerc^i from condemnation, and eleansed 
from pollution, and so ms-lo mcit for those blessed mansions, into whicU 
no unclean thing cf^: find i-.dciissioD. 

Ilh 21 



242 The ken and chickens. 

to acknowledge whence your mercies come, by receiving them 
with looking up — Yet again,' said he, ■• observe and look ;' so 
they gave heed, and perceived that the hen did walk in a 
fourfold method towards her chickens. 1. She had a common 
call, and that she had all the day long. 2. She had a special 
call, and that she had but sometimes. 3. She had a brooding 
note. And, 4. She had an outcry.* 

' Now,' said he, ' compare this hen to your King, and these 
chickens to his obedient ones. For, answerable to her, him- 
self has his methods, which he walketh in towards his people : 
by his common call he gives nothing ; by his special call he 
always has something to give ; he has aiso a brooding voice 
for them that are under his wing ; and he has an outcry, to 
give the alarm when he seeth the enemy come. 1 choose, 
my darlings, to lead you into the room where such things are, 
because you are women, and they are easy for you.' {x) 

'And, Sir,' said Christiana, ' pray let us see some more.' 
So he had them into the slaughter-house, where was a butcher 
killing of sheep : and behold the sheep was quiet, and took her 
death patiently. ' Then,' said the Interpreter, ' you must 
learn of this sheep to suffer, and to put up wrongs without 
murmuring and complaints. Behold how quietly she takes 
her death, and, without objecting, she suffereth her skin to be 
pulled over her ears. — Your King dolh call you his sheep.' 

After this he led them into his Garden, where was great 
variety of flowers : and he said, ' Do you see all these ?' So 
Christiana said, ' Yes.' Then said he again, ' Behold the 

* Matt, xxiii. 37. 

(x) Our Lord hath, in immense condescension, employed this emblem, 
to represent his tender love to his people, for 'whom he bare the storm oi 
wrath himself, that they might be sale and happy under" the shadow of 
his wings."* the common call signifies the general invitations of the gospel, 
which should be addressed without restriction, to all men that come un- 
der the sound of it ; " as many as ye find, bid to the marriage." 'i'he sjic- 
cial ca// denotes those influences of the Spirit, by which the heart is sweet- 
ly made willing to embrace the invitation, and apply for the blessing, in 
the use of the appointed means, by which sinners actually experience the 
accomplishment of tSc promises, as their circumstances require. The 
brooding note was intenuc-i to represent that communion with God, and 
those consolations of the Ilo'.y Spirit, which the Scriptures encourage us 
to expect, and by which the believer is trained up for eternal felicity : 
whilst the out-cry refers to the warniugs Mjd cautions, by which believers 
:irc excited to vigilance, circumspection, and self-exaniination, and to be- 
ware of all deceivers and delusions. 

* Matt, xxiii. 37. 



The Hobin-rid-breast and Spider 243 

flowers are divers in stature, in quality, and colour, and smell, 
and virtue ; and some are better than some ; also where the 
gardener hath set them, there they stand, and quai'rel not one 
with another.' (t/) 

Again he had them into his field, which he had sown with 
wheat -and corn ; but, when they beheld, the tops of all were 
cut off, only the straw remained. He said again, ' This ground 
was dunged, and sowed ; but what shall we do with the crop V 
Then said Christiana, ' Burn some, and make muck of the 
rest.' Then said the Interpreter again, ' Fruit, you see, is 
that thing you look for, and for want of that you condemn it to 
the fire, and to be trodden under foot of men : beware that in 
this you condemn not yourselves.' (z) 

Then, as they were coming in from abroad, they espied a 
Robin with a great spider in his mouth : so the Interpreter 
said, ' Look here.' So they looked, and Mercy wondered, but 
Christiana said, ' What a disparagement is it to such a little 
pretiy bird as the Robid-red-breast is ; he being also a bird 
above many, that loveth to maintain a kind of sociableness 
with men. I had thought they had lived upon crifitlbs of 
bread, or upon other such harmless matter : I like him worse 
than I did.' 

The Interpreter then replied, ' This Robin is an emblem, 
very apt to set forth some professors by ; for to sight they 
are, as this Robin, pretty of note, colour, and carriage ; they 

(i/) We ought not to be contented, (so to speak,) with a situation 
among the useless and noxious weeds of the desert : but if we be planted 
among the ornamental and fragrant flowers of the Lord's garden, we may 
deem ourselves sufficiently distinguished and honoured. We should, 
therefore watch against envy and ambition, contempt of our brethren, and 
contention. We ought to be satisfied in our place, doing " nothing 
through strife or vain-glory," or " with murmurings and disputings :" but 
endeavouring, in the meekness of wisdom, to diffuse a heavenly fragrance 
around us, and " to adorn the doctrine of God our Saviour in all things. 

(s) The labour and expense of the husbandman are not repayed by the 
straw or the chaff, but by the corn. The humiliation and sufferings of 
Christ, the publication of the gospel, the promises and instituted ordi- 
nances, and the labour of ministers, were not intended merely to bring 
men to profess certain doctrines, and observe certain forms ; or even to 
produce convictions, affections, or comforts, in any order or degree what- 
soever ; but to render men fruitful in good worlis, by the influences of the 
Spirit of Christ, and through his sanctifying truth : and all profession will 
terminate in everlasting contempt and misery, which is not productive of 
this good fruit, whatever men may pretend, or however they may deceiv* 
themselves and one another. 



244 77(6 Interpreter's Instruciiom. 

•seem also to have a very great love for professors that are 
siacere ; and above all other to desire to associate with them, 
and to be in their compiioy, as if they could live upon the good 
man's crumbs. They pretend also, that therefore it is that 
they frequent the house of the godly, and the appointments of 
the Lord ; but when they are by themselves, as the Robin, 
they catch and gobble up spiders, they can change their diet, 
drink and swallow down sin like water.' 

So when they were come again into the house, because sup- 
per as -yet was not ready, Christiana again desired that the 
Interpreter would either show or tell some other things that 
are profitable. 

Then the Interpreter began, and said : ' The fatter the sow 
i«, the more she desires the mire ; the fatter the ox is, the 
more gamesomely he goes to the slaughter ; and the more 
healthy the lusty man is, the more prone he is unto evil.' 

' There is a desire in women to go neat and fine, and it is a 
comely thing to be adorned with that, which in God's sight is 
of great price.' 

* It^9 easier watching anight or two : so it is easier for oneto 
begin to profess well, than to hold out as he should to the end.' 

* Every ship-master, when in a storm, will willingly cast 
that overboard that is of the smallest value in the vessel : but 
who will throw the best out first ? None but he that feareth 
not God.' 

* One leak will sink a ship ; and one sin will destroy a 
sinner.' (o) 

* He that forgets his friend, is-ungrateful unto him : but he 
that forgets his Saviour, is unmerciful to himself.' 

' He that lives in sin, and looks for happiness hereafter, is 
like him that soweth cockle, and thinks to fill his barn with 
wheat or barley.' 

« If a man would live well, let him fetch his last day to him, 
and make it always his corapanj^-keeper.' 

* Whispering and change of thoughts prove that sin is iii the 
world.' 

* If the world, which God sets light by, is counted a thing of 
that worth with men ; what is heaven, that God commendeth ?' 

(a) By repentance and faith in Christ, the leaks that sin hath made 
are, as it were, stopped ; but one sin, habitually committed with allow- 
ance^ proves a man's profession hypocritical, however plausible it may be 
in all other respects ; as one leak unstopped will assuredly at length sink 
the ihip. 



ITie supper with music and singing. 246 

' * ?f the life that is attended with so many troubles, is so loth 
to be let go by us, what is the life above V 

* Every body will cry up the goodness of men ; but who is 
there that, is, as he should be, affected with the goodness of 
God?' 

' We seldom sit down to meat, but we eat and leave : so 
there is in Jesus Christ more merit and righteousness thao the 
whole world has need of.' (6) 

When the Interpreter had done, he takes them out into his 
garden again, and had them to a tree, whose inside was all 
rotten and gone, and yet it grew and had leaves. Then said 
Mercy, 'What means this ?'—' This tree,' said Jhe, ' whose 
outside is fair, and whose inside is rotten, is it, to which many 
may be compared that are in the Garden of God : who with 
their mouths speak high in behalf of God, but indeed will do 
nothing for him ; whose leaves are fair, but their heart good 
for nothing but to be tinder for the devil's tinder-box.' 

Now supper was ready, the table spread, and all thmgs set 
on board ; so they sat down and did eat, when one had given 
thanks. And the Interpreter did usually entertain those that 
lodged with him, with music at meals ; so the minstrels played. 
There was also one that did sing, and a very fine voice he had. 
His song was this — 

' The Lord is only my support, 

And he that doth me feed ; 
How cau 1 then want any thing. 

Whereof I stand in need ?' 

When the song and music were ended, the Interpreter asked 
Christiana what it was that at first did move her thus to betake 
herself to a Pilgrim's life ? Christiana answered : First, the 
loss of my husband came into my mind, at which I was heartily 
grieved : but all that was but natural affection. Then, after 

(6) This observation is grounded on the good old distinction, that the 
meritof Christ's obedience unto death is sufficient for all, though only ef- 
fectual to some ; namely, in one view of the subject, to the elect : in ano- 
ther, to all who by faith apply for an interest in it. This makes way for 
general invitations, and shows it to be every one's duty to repent and be- 
lieve the gospel ; as nothing but pride, the carnal mind, and enmity to 
God and religion, influence men to neglect so great salvation ; and, whea 
the regenerating power of the Holy Spirit accompanies the word, sinners 
are made willing to accept the proffered mercy, and encouraged by the 
general invitations, which before they sinfully slighted. 

21* 



246 How M^rcy became a Pilgrim. 

that, came the troubles and pilgrimage of my husband into my 
mind, and also how like a churl 1 had carried it to him as to 
that. S6 guilt took hold of my mind, and would have drawn 
me into the pond ; but that opportunely 1 had a dream of the 
well-being of my husband, and a letter sent me by the King of 
that counti'y where my husband dwells, to come to him. The 
dream and tiie letter together so wrought upon my mind, that 
they forced me to this way. 

Inter. But met you with no opposition before you set out of 
doors i 

Chr. Yes, a neighbour of mine, one Mrs. Timorous, (she 
was kin to him (hat would have persuaded my husband to go 
back, far fear of the lions,) she also so befooled me, for, as she 
called it, my intended desperate adventure : she also urged 
what she could to dishearten me from it ; the hardship and 
troubles that my husb;md met with in the way : but all this I 
got over pretty well. But a dream that I had of two ill-looking 
ones, that I thought did plot how to make me misciu'ry in mj'^ 
journey, that hath tioubled me ; yea, it still runs in my mind, 
and makes me afraid of every one that I meet, lost they should 
meet me to do me a mischief, and to turn me out of my way. 
Yea, I may tell my Lord, though I would not every body knew 
it, that between this and the Gate by which we got into the 
way, we were both so sorely assaulted, that we were made to 
cry out murder ; and the two, that made this assault upon us, 
were like the two that 1 saw in my dream. 

Then said the Interpreter, ' Thy beginning is good, thy lat- 
ter end shall greatly increase.' So he addressed him to Mer- 
cy, and said unto her, ' And what moved thee to come hither, 
sweetheart ?' 

Then Mercy blushed and trembled, and for a while continu- 
ed silent. 

Then said he, ' Be not afraid, only believe, and speak thy 
mind. ' 

Then she began, and said, ' Truly, Sir, my want of experi- 
ence is that which makes me covet to be In silence, and that 
also that fiUeth me with fears of coming short at last. I cannot 
tell of visions and dreams, as my friend Christiana can ; nor 
know I what it is to mourn for my refusing of *.ho counsel of 
those that were good relations.' 

' Inter. What was it then, dear heart, that hath prevailed with 
thee to do as thou hast done ? 



Mer-cy is recommended. Q4i 

' Me}-. Why, when our friend here was packing up to be gone 
!froin our town, I and another went accidentally to see her. 
So we knocked at the door, and went in. When we were 
within, and seeing what she was doing, we asked her what she 
meant ? She said, she was sent for to go to her husband ; and 
(hen she up and told us how she had seen him in a dream, 
dwelling in a curious place, among immortals, wearing a crown, 
})laying upon a harp, eating and drinking at his Prince's table, 
and singing praises to him for the bringing him hither, &c. 
Now methought while she was telling these things unto us, my 
heart burned within me. And 1 said in my heart. If this be 
true, I will leave my father and my mother, and the land of my 
nativity, and will, if I may, go along with Christiana. 

So I asked her further of the truth of these things, and if she 
would let me go with her ; for I saw now, that there was no 
dwelling, but with the danger of ruin, any longer in our town. 
But yet I came away with a heavy heart : not for that I waS 
unwilling to come away, but for that so many of my relations 
were left behind. And I am come with all my heart, and will, 
if I maj^ go with Christiana, to her husband, and his "King. 

Liter. Thy setting out is good, for thou hast given credit to 
the truth ; (c) thou art a Ruth, who did, for the love she bare 

(r) This is a most simple definition of faith : it is " the belief of the 
truth," as the sure testimony of God, relative to our most important con- 
cerns. "When we thus credit those truths that teach us the peril of our 
situation as justly condemned sinners, we are moved with fear, and hum- 
Lied in repentance ; and when v/e thus believe the report of a lefuge pro- 
vided for us, our hopes are excited. Those truths that relate to inestimable 
blessings attainable by us, when really credited, kindle our fervent desires ; 
while such as show us the glory, excellency and mercy of God our Sa- 
viour, and our obligations to his redeensing; grace, work b)"^ love, grati- 
tude, and every fervent affection. This living faith influences a m.an's 
judgment, choice, and conduct ; and especially induces him to receive Je- 
sus Christ for all the purposes of salvation, sad to yield himself to his 
service, as constrained by love of him and zeal for his glory. We need 
no other ground for this faith, than the authenticated word of God. This 
may be brought to our recollection by means of distress or danger, or even 
in a dream, or with some very strong impression on the mind : yet true 
faith rests only on the word of God, according to its meaning as it stands 
in the Bible ; and not in the manner in which it occurs to the thoughts, 
or according to any 7ieic sense put upon it in a dreain, or by an impression ; 
as this would be a new revelation. For if the words, " Thy sins are for- 
given thee," should be impressed on my mind, they would contain a decla- 
ration nowhere made in Scripture concerning me ; consequently the be- 
lief of them on this ground would be a faith not warranted by the wr 



840 They prepare for their departure. 

to Naomi, and to the. Lord her God, " leave father and mother, 
and the hind of her nativity, to come out and go with a people 
that she knew not before. The Lord recompense thy work, 
and a full reward be given thse of the Lord God of Isreal, un- 
der whose wings thou art come to trust."* 

Now supper was ended, and preparation made for bed ,- the 
women were laid singly alone, and the boys by themselves. 
Now when Mercy was in bed, she could not sleep for joy, for 
that now her doubts of missing at last were removed further 
from her than ever they were before. So she lay blessing 
and praising God, who had such favour for her. 

In the morning they arose with the sun, and prepared them 
selves for their departure ; but the Interpreter would have 
them tarry awhile ; ' For,' said he, ' you must orderly go from 
hence.' Then said he to the damsel that first opened unto 
them, ' Take them and have them into the garden to the Bath, 
and there wash them and make them clean from the soil which 
they have gathered by travelling.' Then Innocent the damsel 
took them, and led them into the garden, and brought them to 
the Bath ; so she told them, that there they must wash and be 
clean, for so her Master would have the women to do, thai 
called at his house as they were going on pilgrimage. Then 
they went in and washed, yea, they and the boys and all ; and 
they came out of that Bath not only sweet and clean, but also 
much enlivened and strengthened in their joints. So when 
they came in, they looked fairer a deal than when they went 
out to the washing. 

* Ruth ii. 11, 12. 
of God. Now as we have no reason to expect such new revelations," and 
as Satan can counterfeit any of these impressions, we must consider every 
thing of this kind as opening a door to enthusiasm, and the most danger- 
ous delusions ; though many, who rest tlieir confidence on them, have 
also scriptural evidence of their acceptance, which they overlook. On 
the other liand, should the following words be powerfully impressed on 
my mind, " Him that cometh to me I will in no wise cast out," or " He 
that coufesseth and forsakelh his sin shall find mercy ;" I may deduce en- 
couragement from the words, according to the genuine meaning of them 
as they stand in Scripture, without any dread of delusion, or any pretence 
to new revelations ; provided I be conscious, that I do come to Christ, and 
confess my sins with the sincere purpose of forsaking them. But there 
are so many dangers in this matter, that the more evidently our faith and 
hope are grounded wholly on the plain testimony of God, and confirmed 
by our subsequent experience and conduct ; the safer will our course be, 
and the less occasion will be given to the objections of our despisers. 



They prepare for their departure. 249 

When they were returned out of the garden from the Bath, 
the Interpreter took them, and looked upon them, and said unto 
them, " Fair as the moon." Then he called for the seal, 
wherewith they used to be sealed that were washed in his 
Bath. So the seal was brought, and he set his mark upon 
them, that they might be known in the places whither they 
were yet to go. Now the seal was the contents and sum of the 
passover, which the children of Israel did eat when they came 
out of the land of Egypt ;* and the mark was set between their 
eyes. This seal greatly added to their beauty, for it was an 
ornament to their faces. It also added to their gravity, and 
made their countenances more like them of angels, (d) 

Then said the Interpreter again to the damsel that waited 
upon the women, ♦ Go into the Vestry, and fetch out garments 
for these people :' So she went and fetched out white raiment, 
and laid it down before him : so he commanded them to put it 
on : it was " fine linen, white and clean." When the women 
were thus adorned, they seemed to be a terror one to the 
other ; for that they could not see that glory each one in her- 
self, which they could see in each other. Now therefore they 
began to esteem each other better than themselves. * For you 
are fairer than I am,' said one ; and, ' You are more comely 
than I am,' said another. The children also stood amazed, to 
see into what fashion they were brought, (e) 

* Exod. xii. 8—10.. 

(d) The author calls this ' The Bath of sanctification,' in a marginal 
note : whence we may infer, that he especially meant to intimate, that 
believers should constantly seek fresh supplies of grace from the Holy 
Spirit, to purify their hearts from the renewed defilement of sin, which 
their intercourse with the world will continually occasion ; and to revive 
and invigorate those holy affections, which in the same manner are apt to 
grow languid. Yet he did not intend to exclude their habitual reliance 
on the blood of Christ for pardon and acceptance ; for in both respects we 
need daily washing. The sanctification of the Spirit unto obedience war- 
rants the true Christian's " peace and joy m believing ;" it gives him 
beauty in the sight of his brethren ; it strengthens him for every conflict, 
and service ; and the image of Christ, discernible in the spirit and con 
duct, seals him as a child of God and an heir of glory : while the inward 
consciousness of living by faith in the Son of God for all the blessings of 
salvation, and experiencing all filial affections towards God as his recon- 
ciled Father, inspires him with humble joy and confidence. 

(e) The Pilgrims are supposed to have been justified on their admission 
at the Gate ; the Interpreter is the emblem of the Holy Spirit ; and the 
raiment here mentioned rendered those who were adorned with it come> 
ly in the eyes of their companions. We cannot, therefore, wJlh propriety 

11 



250 The Pilgrims set out, conducted by Great-Heart. 

The Interpreter called for a man-servant of his, one Great • 
heart, and bid him take a sword, and helmet, and shield ; ' and 
take these my daughters,' said he, ' conduct them to the house 
called Beautiful, at which place they will rest next.' (/) So 
he took his weapons and went before them ; and the Interpre- 
ter said, < God speed.' Those also that belonged to the family 
sent them away with many a good wish. So they went on their 
way, and sang — 

' This place has been our second stage, 

Here we have heard and seen 
Those good things, that from age to age 

To others hid have been. 
The dunghill-raker, spider, hen, 

The chicken too, to me 
Have taught a lesson ; let me then 

Conformed to it be. 

The butcher, garden, and the field, 

The robin and his bait. 
Also the rotten tree doth yield 

Me argument of weight ; 
To move me for to watch and pray, 

To strive to be sincere ; 
To take my cross up day by day, 

And serve the Lord with fear. 

Now I saw in my dream, that those went on, and Great-heait 
before them ; so they went and came to the place where Chris- 
tian's burden fell off his back, and tumbled into a Sepulchre.* 
Here then they made a pause ; here also they blessed God. 
Now, said Christiana, it comes to my mind what was said to us 

* Part i. p. 55. 
explain it to signify the righteousness of Christ imputed to the be- 
liever, but the renewal of the soul to holiness ; for this alone in its effects 
is visible to the eyes of men. They, who have put on this raiment, are 
also "clothed with humility :" so that they readily perceive the excel- 
lencies of other believers, but cannot discern their own, except when they 
look in the glais of God's word. At the same time they become very ob- 
servant of their own defects, and severe in animadverting on them, but 
proportionably candid to their brethren : and thus they learn the hard 
lesson of '• esteeming others better than themselves." 

(/) The stated pastoral care of a vigilant minister, who is strong in 
faith, and courageous in the cause of God, is represented by the conductor 
of the Pilgrims. We shall have repeated opportunities of showing, how 
desirous the author was to recommend this advantage to his readers, to 
excite them to be thankful for it, and to avail themselves of it when gra.« 
ciously afforded them. 



They came to'the Cross and the Sepulchre. 251 

at the Gate, to wit, that we should have pardon by word and 
deed ; by word, that is, by the promise ; by deed, to wit, in 
the way it was obtained. What the promise is, of that I know 
something ; but what it is to have pardon by deed, or in the way 
that it was obtained, Mr. Great-heart, I suppose you know ; 
which, if you please, let us hear your discourse thereof. 

Gr.-H. Pardon by the deed done, is pardon obtained by some 
one for another that hath need thereof: not by the person par- 
doned, but in * the way,' saith another, ' in which I have ob- 
tained it.' — So then, (to speak to the question more at large,) 
the pardon that you and Mercy, and these boys, have attained 
is by another ; to wit, by him that let you in at that Gate : and 
he hath obtained it in this double way : he hath perforhned 
righteousness to cover you, and spilt blood to wash you in. 

Chr. But if he parts with his righteousness to us, what will 
he have for himself ? 

Gr.-H. He has more righteousness than you have need of, 
or than he needeth himself. 

Chr. Pray make that appear. 

Gr.-H. With all my heart : but first I must premise, that 
he, of whom we are now about to speak, is one that has not 
his fellow. He has two natures in one person, plain to be dis- 
tinguished, impossible to be divided. Unto each of these na- 
tures a righteousness belongeth, and each righteousness is es- 
sential to that nature. So that one may as easily cause the na- 
tures to be extinct, as to separate its justice or righteousness 
from it. Of these righteousnesses, therefore, we are not made 
partakers, so that they, or any of them, should be put upon us, 
that we might be made just, and live thereby. Besides these, 
there is a righteousness which this person has, as these two na- 
tures are joined in one. And this is not the righteousness of 
the Godhead, as distinguished from the manhood ; nor the 
righteousness of the manhood, as distinguished from the God- 
head ; but a righteousness which standeth in the union of both 
natures, and may properly be called the righteousness that is 
essential to his being prepared of God to the capacity of the 
mediatory office, which he was intrusted with. If he parts 
with his first rigliteonsness, he parts with his Godhead : if he 
parts with his second righteousness, he parts with the purity of 
his manhood,: if he parts with his third, he parts with that per- 
fection which capacitates him to the office of mediation. He» 
has therefore another . righteousness, which standeth in per- 



25& The Righteousness of Christ. 

fonnance, or obedience to a revealed will : and that is what 
he puts upon sinners, and that by which their sins are covered. 
Wherefore he saith, " As by one man's disobedience, many 
were made sinners ; so by the obedience of one, shall many 
be made righteous."* 

Chr. But are the other righteousnesses of no use to us ? 

Gr.-H. Yes : for though they are essential to his natures 
and office, and cannot be communicated unto another, yet it is 
by virtue of them that the righteousness that justifies is for that 
purpose efficacious. The righteousness of his Godhead gives 
virtue to his obedience ; the righteousness of his manhood 
givetb capabiHty to his obedience to justify ; and the righteous- 
ness that standeth in the union of these two natures to his of- 
fice, giveth authority to that righteousness to do the work for 
which it was ordained. 

So then here is a righteousness that Christ, as God, has no 
need of; for he is God without it ; here is a righteousness that 
Christ, as man, has no need of to make him so, for he is per- 
fect man without it : again, here is a righteousness that Christ, 
as God-man, has no need of, for he is perfectly so without it. 
Here then is a righteousness that Christ, as God, and as God- 
man, lias no need of, with reference to himself, and therefore 
he can spare it ; a justifying righteousness, that he for himself 
wanteth not, and therefore giveth it away. Hence it is called 
*' the gift of righteousness."! — This righteousness, since Christ 
.Tesus the Lord has made himself under the law, must be given 
away ; for the law doth not only binrl him that is under it, to 
do justly, but to use charity. Wherefore he must, or ought by 
the law, if he hath two coats, to give one to him that has none. 
Now our Lord indeed hath two coats, one for himself, and one 
to spare : wherefore he freely bestows one upon those that 
have none. And thus, Christiana and Mercy, and the rest ol 
you that are here, doth your pardon come by deed^ or by the 
work of another man. Your Lord Christ is he that worked, 
and hath given away what he wrought for, to the next poor beg- 
gar he meets. 

But again, in order to pardon by deed, there must something 
be paid to God as a price, as well as something prepared to 
cover us Avithal. Sin has delivered us up to the just course of 
a righteous law : now from this course we must be justified by 
way of redemption, a price being paid for the harms we have 

* Rom. V. 19. t Rom. t. 17. 



Redemption by the blood of Christ. 253 

done ; and this is by the blood of your Lord, who came and 
stood in your place and stead, and died your death for your 
transgressions. Thus has he ransomed you from your trans- 
gressions, by blood, and covered your polluted and deformed 
souls with righteousness ;* for the sake of which, God passeth 
by you, and will not hurt you, when he comes to judge the 
world, (g) 

Chr. This is brave : now I see that there was something to 
be learned by our being pardoned by word and deed. Good 
Mercy, let us labour to keep this in mind ; and my children, 
do you remember it also. — But, Sir, was not this it that made 

* Rom. viii. 34. Gal. iii. 13. 

(s) This discourse, od ' Pardon by the deed done,' confirms the inter- 
pretation that hath been given of the Cross, and of Christian's deliverance 
from liis burden. The doctrine is, however, here stated in a manner to 
Avhich some may object, and indeed it is needlessly systematical and rather 
ob?cnre. By ' the righteousness of Christ, as God,' his essential divine 
attributes of justice and holiness must be intended. 'His righteousness, 
as Man,' denotes his human nature as free from all the defilements of sin. 
' The righteousness of his person, as he hath the two natures joined in 
one,' can only mean the perfection of his mysterious person in all respects ; 
and his capacity of acting as our Surety, by doing and suffering in our na- 
tur.? all that was requisite, while his divine nature stamped an infinite 
value on his obedience unto death. The eternal Word, the only begot- 
ten Son of God was under no obligation to assume our nature ; and when 
be had seen g^jod to assume it, he was not bound to live a number of years 
here on earth, obedient to the law, both in its ceremonial and moral re- 
quirements, amidst hardships, sufferings, and temptations of every kind ; 
except, as he had undertaken to be our Surety. In this sense he himself 
had no need of that righteousness which he finished for our justification. 
And assuredly he was under no obligation, as a perfectly holy man, to 
suffer any thing, much less to submit to the violent, torturing, and igno- 
minious death upon the cioss. That part of his obedience, which con- 
sisted in enduring agony, and pain in body and soul, was only needful, as 
he bare our sius, and gave himself a sacrifice to God for us. Indeed, his 
righteousness is not the less his own, by being imputed to us : for believers 
are considered as one with him, and thus " made the righteousness of God 
in him," and we are justified in virtue of this union. He was able by his 
temporal sufferings and death to pay our debts, and ransom our inherit- 
ance ; thus delivering us from eternal misery which else had been inevit- 
able, and bringing us to eternal life which had otherwise been unattain- 
able ; and the law of love, to which as a man he became subject, required 
him to do this ; for if we "loved our neighbour as ourselves," we should 
be willing to submit to any inferior loss, hardship, or suffering, to rescue 
an enemy or stranger from a greater and more durable misery, which he- 
has no other way of escaping ; or to secure to him a more valuable «0<)^ 
permanent advantage, which can no otherwise be obtained. 

V9 



.254 Happy effects of looking to the Cross. 

my good Christian's burden fall from oflf his shoulder, and that 
made him give three leaps for joy ? 

Gr.-H. Yes, it was the belief of this that cut off those strings, 
that could not be cut by other means ; and it was to give him a 
proof of the virtue of this, that he was suffered to carry his bur- 
den to the Cross. 

Oir. I thought so ; for though my heart was lightful and joy 
ous before, yet it is ten times more lightsome and joyous now. 
And I am persuaded by what I have felt, (though I have felt 
but little as yet,) that if the most burdened man in the world 
was here, and did see and believe as I now do, it would make 
his heart the more merry and blithe. 

Gr.-H. There is not only comfort, and the case of a burden 
brought to us, by the sight and consideration of these ; but an 
endeared affection begot in us by it : for who can (if he does 
but once think that pardon comes not only by promise, but 
thus,) but be affected with the way and means of redemption, 
and so with the man that hath wrought it for him ! 

Chr. True : methinks it makes my heart bleed to think, that 
he should fcleed for me. Oh ! thou loving One ! Oh ! thou 
blessed One ! Thou deservest to have me ; thou hast bought 
me ; thou deservest to have me all ; thou hast paid for me ten 
thousand times more than I am worth ! — No marvel that this 
made the water stand in my husband's eyes, and that it made 
him ti'udge so nimbly on : 1 am persuaded he wished me with 
him : but, vile wretch that I \v;is ! I let him come all alone. 
O Mercy, that thy fiither and mother were here ; yea, and Mrs. 
Timorous also : nay, I wish now with all my heart, that here 
was Madam Wanton too. Surely, surely, their hearts would be 
affected ; nor could the fear of the oue, nor the powerful lusts 
of the other, prevail with them to go home again, and refuse 
to become good Pilgrims, (/t) 

Gr.-H. You speak now in the warmth of your affections : 

(It) When believers, ' in the warmth of their affections,' feel the hum 
bling, meltinif, endearing, and sanctifying effects of contemplating the glo- 
ry of the Cross, and the love of Christ in dying for sinners ; and consider 
themselves as the special objects of that inexpressible compassion and Icind- 
ness : they are apt to conclude that the belief of the propositions, that 
Christ loves them and died for them, and that God is reconciled to them, pro- 
duces the change by its own influence : and would affect the most carnal 
hearts in the same manner, could men be persuaded to believe it. For 
they vainly imagine that apprehensions of the severity of divine justice, 
aod the dread of vengeance, arc the sources of the enmity which sinners 



Warm affections by special Grace. 25S 

will it, think you, be always thus with you ? Besides, that is 
not communicated to every one, nor to every one that did see 
your Jesus bleed. There were that stood by, and that saw the 
blood run from the heart to the ground, and yet were so far off 

manifest against God. Hence very lively and affectionate Christiana have 
frequently been prone to sanction the unscriptural tenet, that the justify- 
ing act of faith consists in assuredly believing that Christ died for me in 
■particular, and thai God loves vie; and to consider this a///)ropriaito?z as 
preceding repentance, and every other gracious disposition ; and as in 
some sense the cause of regeneration, winning the heart to love God, and 
to Jejoice in him, and in obeying his commandments. From this doctrine 
others have inferred, that if all men, and even devils too, believed the love 
of God to them, and his purpose at length to make them happy, they 
woulii be won over from rebellion against him, v/hich they persist in from 
a mistaken idea that he is their iinplacuble enemy: and they make this 
one main argument, in support of the salutary tendency of the final resti- 
tution s^jlieme. Cut all these opinions arise from a false and tlattering es- 
timate cif human nature ; for the carnal mind hates the scriptural charac- 
ter of Gal and the glory displayed in the Cross, even more than that 
which shhes, forth in the fiery law. Indeed if we take away the offensive 
pari of the gospel, the honour it puts upon the law and its awful sanctions, 
and the exliibition it makes of the divine justice and holiness, it will give 
the proud carnal heart but little umbmge : if we admit that men's aver- 
sion to God and religion arise from misapprehension, and not from despe- 
rate wickedness, many will endure the doctrine. A reconciliation, in 
which God assures the sinner that he has forgiven him, even before he 
has repented of his sins, will suit man's prids ; and if he has been previ- 
ously frighted, a great flow of affections may follow : but the event will 
prove, that they differ essentially from spiritual love of God, gratitude, 
li-oly joy, and genuine humiliation, which arise from a true perception of 
the glorious perfections of God, the righteousneis of his law and govern- 
ment, the real nature of redemjitiou, and the odiousness and ttesert of sin. 
In short, all such schemes render regeneration needless ; or substitute some- 
thing else in its stead, which is effected by a natural process, and not by 
the new-creating power of the Holy Spirit. — But, when this divine agent 
has communicated life to the soul, and a capac-ty is produced of perceiv- 
ing and relisliing spiritual excellency, the enmity against God receives a 
mortal wound : from that season, the more his real character and glory 
are known, the greater spiritual affection will be excited, and a propor- 
tionable transformation into the sam« holy image effected. Then the view 
of the Cross, as the grand display of all the harmonious perfections of the 
Godhead, softens, humbles, and meliorates the heart : while the persua- 
sioa of an interest in these blessing, and an admiring sense of having re- 
ceived such inconceivable favours from this glorious and holy Lord God, 
will still further elevate the soul above all low pursuits, and constrain it 
to the most unreserved and self-denying obedience. But, while the heart 
remains unregeuerate, the glory of God and the gospel will either be mis- 
understood, or hated in proportion as it is discovered. Such views and 
a/2bi:tions therefore as have bean described, sprin» from special grace ; and 



266 Thtee Men hung in Chains. 

this, that, instead of lamenting, they laughed at him ; and in 
stead of becoming his disciples, did harden their hearts against 
hini. So that all that you have, my daughters, you have by pe- 
culiar impression made by a divine contemplation upon what I 
liave spoken to you. Remember that it was told you, that the 
hen by her common call, gives no meat to her chickens. This 
you have therefore by a special grace. 

Now I saw still in my dream, that they went on until they 
were come to the place that Simple, and Sloth, and Presump- 
tion, lay and slept in, when Christian went by on pilgrimage : 
and beheld they were hanged up in irons a little way oiT on die 
other side. 

Then said Mercy to him that was their guide and conductor, 
/ What are these three men ? and for what are they hanged 
there?' 

Gr.'IL Tiicse three men were men of bad quahties; they 
had no mind to be Pilgrims themselves, and whomsoever they 
could they hindered : they were for sloth and folly themselves, 
and whomsoever they could persuade, they made so ioo ; and 
%Yithal taught them to presume that they should do well at last. 
They were asleep when Christian went by ; and now you go 
by, they are hanged. 

Mer. But could they persuade any one to be of their opi- 
nion ? 

Gr.-II. Yes. they turned several out of the way. There 
was Slow-pace, they persuaded to do as they. They also pre- 
vailed Willi one Short- wind, with one No-heart, with one Lin- 
ger-afler-lust, and with one Sleepy-head, and with a young wo- 
man, her name v/as Dull, to turn out of the way and become as 
they. Besides, they brought up an ill report of your Lord, 
persuading others that he was a hard task-master. They also 
brought up an evil report of the good land, saying it was not 
half so good as some pretended it was. They also began to 
vilify his servants, and to count the best of them meddlesome, 
troublesome, busy-bodies : further, they would call the bread 

are not produced by the nntural efficacy of any sentiments, but by the im- 
mediate influences of the Holy Spirit ; so that even true believers, though 
they habitually are persuaded of their interest in Christ, and the love ot 
God to them, are only at times thus filled with holy affections ; nor will 
the same contemplations constantly excite similar exercises ; but they of- 
ten bestow much pains to get their minds affected by them in vain ; while 
at other times a single glance of thought fdls them witli the most fervent 
emotions of holy love and joy. 



Spring at the kill Dtfficully dirty. 257 

of God husks ; the comforts of his children, fi».ncies ; the tra- 
vail and labour of Pilgrims, things to no purpose, (i) 

Nay, said Christiana, if they were such, they should never 
be bewailed by me : they have but what they deserve ; and 
I think it well that they stand so near the highway, that others 
may see and take warning. But had it not been well if their 
crimes had been engraven on some pillar of iron or brass, and 
left here where they did their mischiefs, for a caution to other 
\bad men ? 

\ Gr. H. So it is, as you may well perceive, if you will go a 
Vttie to the wall. 

\ler. No, no ; let them hang, and their names rot, and their 
crimes live for ever against them : I think it is a high favour 
thatthey are hanged before we came hither ; who knows else 
wha\they might have done to such poor women as we are ? 
Tl^n she turned it into a song, saying : — 

* Now then you three Lang there, and be a sign 
To all that shall against the truth combine, 
And let hin that comes after fear this end, 
If unto Pilgrims he is not a friend. 
And thou, my soul, of all such men beware, 
That unto holiness opposers are.' 

Thus ftiey went on, till they came at the foot of the hill Dif- 
ficulty, wb<ire again their good friend Mr. Great-heart took an 
occasion to tell them what happened there when Christian 
himself went by.* So he had them first to the spring : Lo, 
saith h^, this is the spring that Christian drank of before he 

* Part i. p. 61—64, 

(i) The dreadful falls and awful deaths of some professors are often 
made notorious, for a warning to others ; and to put them upon their 
guard against superficial, slothful, and presumptuous men, who draw aside 
many from the holy ways of God. The names of the persons thus de- 
luded show the reasons why men listen to deceivers; for these are only 
the occasions of their turning aside, the cause lies in the concealed lusts of 
their own heart*. The transition is very easy from orthodox notions and 
profession without experience, to false and loose sentiments, and then to 
open ungodliness. 

These lines are here inserted under a plate : — 

Behold here how the slothful are a sign 

Hung up 'cause holy ways they did decline : 

See here too, how the child doth play the man, 

And weak grow Btrong, when Great-heart leads the van.; 



Kk 



22* 



258 Men will not be kepi from by-waijf. 

went up this hill ; and then it was clear and good, but now it 
is dirty with the feet of some, that are not desirous that Pil- 
grims here should quench their thirst."^ Thereat Mercy said, 
' And why so envious, trow ?' But said the guide, it will do, ii 
taken up and put into a vessel that is sweet and good ; for then 
the dirt will sink to the bottom, and the water come out by 
itself more clear. Thus therefore Christiana and her com- 
panions were compelled to do. They took it up, and put it 
into an earthen pot, and so let it stand till the dirt was gone to 
the bottom, and then they drank thereof. (A;) 

Next he showed them the two by-ways that were at the fo^t 
of the hill, where Formality and Hypocrisy lost themselv-is. 
'And,' said he, ' these are dangerous paths : two were l^^re 
cast away when Christian came by. And although yor see 
these ways are since stopped up with chains, posts, and a itch, 
yet there are the}^ that will choose to adventure here, ather 
than take the pains to go up this hill,' 

Chr. " The way of transgressors is hard :"t it is a vender 
that they can get into those ways without danger of beaking 
their necks. 

Gr.-H. They will venture ; yea, if at any time aiy of the 
FTing's servants do happen to see them, and doth rail upon 
them, and tell them, that they are in the wrong way?, and do 
bid them beware of the danger, then they railiugly rpiurn them 
answer, and say, " As for the word that thou hast synkcn unto 
us in the name of the King, we will not hearken unto tV.ee ; but 
we will certainly do whatsoever thing goeth out of our mouth. "J 
Nay, if you look a little further, you shrJl sec that theso ways 
are made cauTionary enough, not only by these posts, and uitcb, 
and chain, but also by being hedged up ; yet they will choose 
to go there. (I) 

* Ezck. xxxiv. 18. t Prov. xiii. 15. :j: Jer, xliv. 16, IT. 

(fc) This passage sho^YS, that the preaching of the gospel was especially 
intended by the .ipri.ig-, in the former part of the work. Since that had 
been published, the aiithor had witnessed a departure from the simplicity 
of the gospel, as it has been before observed.* This might be done unad- 
visedly in those immediately concerned ; but it originated from the devi- 
ces of evil men, and the subtlety of Satan, They, howerer, who honestly 
and carefully aimed to distinguish between the precious and the vile, 
might separate the corrupt part from the truths of God, and from the lat- 
ter derive comfort and establishment. 

(I) The express declarations, commandments and warnings of Scripture ; 
and the heart-searching doctrine and distinsruishing application of faithful 
* Note (k) p. 227. 



The Pilgrims climb the hilly and rest in the arbour. 269 

Chr. They are idle ; they love not to take pains ; up-hill 
way is unpleasant to them. So it is fulfilled unto theni as it is 
written. — " The way of the slothful man is as an hedge of 
thorns."* Yea, they will rather choose to walk upon a snare, 
than to go up this hill, and the rest of this way to the City. 

Then they set forward, and began to go up the hill, and up 
the hill they went ; but before they got up to the top, Chris- 
tiana began to pant, and said, I dare say this is a breathing hill ; 
no marvel if they that love their ease more than their souls, 
thoose to themselves a smoother way. Then said Mercy, I 
ni^st sit down ; also the least of the children began to cry : 
Cotoe, come, said Great-heart, sit not down here, for a little 
abo\e is the Prince's arbour. Then he took the little boy by 
the land, and led him thereto. 

W\en they were come to the arbour, they were very wil- 
ling t<sit down, for they were all in a pelting heat. Then said 
Mercy how sweet is rest to them that hibour If And how good 
is the irince of Pilgrims, to provide such resting places for 
them ! y{ this arbour 1 have heard much ; but I never saw it 
before. I But here let us beware of sleeping : for, as I have 
heard tat it cost poor Christian dear. 

Then Raid Mr. Great-heart to the little ones. Come, my 
pretty beys, how do you do ? What think 3'^ou now of going on 
pilgrimage.? 'Sir.' said the least, ' I was almost ber.t out of 
heart ; biX I thank you for lending me a hand at my n^d. And 
I remember now what my mother hath told me, namely, That 
the wayto heaven is as a ladder, and the way to hell is as down 
a hill. But 1 had rather go up the ladder to life, than down 
the hill to death.' 

Then said Mercy, ' But the proverb is, To go dott'n (he hillts 
cast/ ;' but James said, (for that was his name,) 'The day is 
coming, when, in my opinion, going down the hill will be the 
hardest of all.' ' 'Tis a good boy,' said his master, ' thou hast 
given her a right answer.' Then Mercy smiled, but the little 
boy did blush. 

* Prov. XV. 19. t Matt. xi. 28. 

ministers, sufficiently hedje up all those by-ways, into -which professors 
are tempted to turn aside : but carnal self-love, and desire of ease to the 
fiesb, (which always opposes its own crucifixion,) induce numbers to break 
through all obstacles, and to risk their eternal interests, rather than deny 
themselves, and endure hardship in the way to heaven. Nor will teachers 
be wanting to flatter them with the hope of being saved by jiolionally be- 
lieving certain doctriaeg, while they ^racricfl//j/ treat the wlrole word of 
God as a lie I 



26d Being refreshed, they go forward. 

' ' Come,' said Christiana, • will you eat a bit to sweeten your 
mouths, while you sit here to rest your legs ? For I have here 
a piece of pomegranate, which Mr. Interpreter put into my 
hand just when I came out of his doors ; he gave me also a 
piece of an honey-comb, and a little bottle of spirits.' ' I 
thought he gave you something,' said Mercy, ' because he called 
you aside.' ♦ Yes, so he did,' said the other. ' But,' said 
Christiana, ' it shall be still as I said it should, when at first we 
came from home : thou shalt be a sharer in all the good that ^ 
have, because thou so willingly didst become my companion-' 
Then she gave to them, and they did eat, both Mercy and 'ne 
bo3fs. And said Christiana to Mr. Great-heart, ' Sir, willyou 
do as we V But he answered, ' You are going on pilgrinage, 
and presently I shall return : much good may what yovhuve 
do to you. At home I eat the same every duy.' 

Now when they had eaten and drunk, and had chatteda little 
longer, their guide said to them, ' The day wears away if you 
think good, let us prepare to be going.' So they got ip to go, 
and the little boys went before : but Christiana ifbrgot to take 
her bottle of spirits with her ; so she sent her little )oy back 
to fetch it. Then said Mercy, ' I think this is a losng place. 
Here Christian lost his roll ; and here Christiana left ler bottle 
behind her : Sir, what is the cause of this ?' So tieir guide 
made answer, and said, ' The cause is sleep or ibrretfuhiess ; 
some sUfep when they should keep awake, and s^ime forgot 
when they should remember ; and this is the very caise, why 
pften at the resting places some Pilgrims in some thirgs come 
t)S losers. Pilgrims should watch and remember wlnt they 
have already received under their greatest enjoyments ; but 
for want of doing so, oftentimes their rejoicing ends in tears, 
and their sun-shine in a cloud : — witness the story of Christian 
at this place.' 

When they were come to the place where Mistrust and 
Timorous met Christian, to persuade him to go back for fear 
of the lions, they perceived as it were a stage, and before it, 
towards the road, a broad plate, with a copy of verses written 
thereon, and imderneath, the reason of raising up of that stage 
in that place rendered. The verses were — 

' Let him that sees that Stage, take heed 

Upon his heart and tongue : 
Lest if he do not, here he speed 

As some bare long agone.' 



The Lions backed ly Giant Grim. 26 1 

The words underneath the verses were, ♦ This stage was 
built to punish such upon, who, through timorousness or mis- 
trust, shall be afraid to go further on pilgrimage . also on this 
stage both Mistrust and Timorous were burnt through the 
tongue with a hot iron, for endeavouring to hinder Christian un 
on his journey.' 

Then said Mercy, This is much like to the saying of the 
Beloved, " What shall be given unto thee ; or what shall be 
done unto thee, thou false tongue ? sharp arrows of the mighty, 
wWi coals of juniper."* (^/^) 

S^ they went on till they came within sight of the lions. t 
Now Mr. Great-heart was a strongman, so he was not afraid 
of a Xhii ; but yet when they were come up to the place where 
the liois were, the boys that went before were glad to cringe 
behindifor they were afraid of the lions . so they stept back 
and weit behind. At this, their guide smiled, and said, 'How 
now, m}^ boys, do you love to go before when no danger doth 
approach) and love to come behind so soon as the lions appear 1' 

Now aS they went on, Mr. Great-heart drew his sword, with 
intent to Inake a way for the Pilgrims in spite of the lions. 
Then theie appeared one, that it seems had taken upon him to 
back the lions : and he said to the Pilgrims' guide, ' What is 
the cause of your coming hither ?' Now the name of that man 
was Grim, or Bloody-man, because of his slaying of Pilgrims ; 
and he was of the race of the giants. 

Then said the Pilgrims' guide, ♦ These women and children 
are going on pilgrimage ; and this is the way they must go, and 
go it they shall, in spite of thee and the lions.' 

Grim. This is not their way, neither shall they go therein. 
I am come forth to withstand them, and to that end will back 
the lions. 

Now, to say the truth, by reason of the fierceness of the 
lions, and of the griin carriage of him that did back them, this 

* Psa. cxx. 3, 4. t Part i. p. 66. 

(m) The word David sig^nifies Beloved, We should be very cautious 
not to spsak any thing, which may discourage such as seem disposed to a 
religious life ; lost we should be found to have abetted that enemy, who 
spares no pains to seduce them back again into the world. Even the un- 
believing fears and complaints of weak and tempted Christians should be 
repressed before persons of this description : how great then will be the 
guilt of those who stifle their own convictions, and act contrary to their 
conscience, from fear of reproach or persecution, and then employ thenv 
wlve* in dissuading others from serving God ! 



262 Giant Gnm is slain by Great-Heart. 

way had of late laia much unoccupied, and was almost all grown 
over with grass. 

Then said Christiana, ' Though the highways have been un- 
occupied heretofore, and thougli the travellers have been made 
in times past to walk through by-paths, it must not be so now 
I am risen, " Now I am risen a mother in Israel."* 

Then he swore by the lions, but it should : and therefore 
bid them turn aside, for they should not have passage there. 
But their guide made first his approach unto Grim, and laid so 
heavily on him with his sword, that he forced him to retreat. 

Then said he that attempted to back the lions, ' Will you 
slay me upon mine own ground ?' 

Gr.-H. It is the King's highway that we are in, and 'n this 
way it is that thou hast phiced the lions ; but these \\ on^^n and 
these children, ihougli weak, sliall hold oo their way inspite of 
the lions. And with that he gave him a downright b'ow and 
brought him upon his knees. With this blow also .'le broke 
his helmet, and with the next he cut ofif an arm. Th;n did the 
giant roar so hideously that his voice frighted the wonen ; and 
yet they were glad to see him lie sprawling on the ground. — - 
Now the lions were chained, and so of themselves could do no- 
thing. Wherefore, when ol/i Grim, that intended to back them, 
was dead, Great-heart said to the Pilgrims, ' Come now, and 
follow me, and no hurt shall happen to 3fou from the lions.' 
They therefore went on, but the women trembled as they 
passed by them ; the boys also looked as if they would die, biit 
they all got by without further hurt, (n) 

* Judges V. 6, 7. 
(n) It IS not very easy to determiue the precise idea of the anther, in 
each of the Giauts, who assault the Pilgrims, and are slaia by the con- 
ductor and his assistants. Some have supposed that imbclirf is here 
meant : but Grim, or BlooJy-inan, seems not to be apposite names for this 
inward foe ; nor can it be conceived that unbelief should more violently 
assault those, who are under the care of a valiant conductor, than it had 
done the solitary Pilgrims. I apprehend, therefore, that this Giant was 
intended for the emblem of certain active men, who busied themselves in 
framing and executing persecuting statutes ; which was done at the time 
when this was written more violently than it had been before. Thus the 
temptation to fear man, which at all times assaults the believer, when re- 
quired to make an open profession of his faith, was exceedingly increased : 
and, as heavy lines and severe penalties, in accession to reproach and cop- 
tempt, deterred men from joining themselves in communion with dis- 
«enting churches, that way was almost unoccupied, and the travellers went 
through by-paths, accoiding to the author's sentiments on the subject.— 



They arrive at the Porterh Lodge. 2^3 

Now, when they were within sight of the Porter's lodge, 
they soon came up unto it ; but they made the more haste after 
this to go thither, because it is dangerous travelling there in 
the night. So when they were come to the gate, the guide 
knocked, and the porter cried, ' Who is there ?' But as soon as 
the guide had said, ' It is I,' he knew his voice, and came down ; 
for the guide had oft before that come thither as a conductor of 
Pilgrims. When he was come down, he opened the gate, and, 
seeing the guide standing just before it, (for he saw not the wo- 
men, for they were behind him,) he said unto him, ' How now, 
Mr. Great-heart, what is your business here so late at night V 
' I have brought,' said he, « some Pilgrims hither, where, by my 
Lord's commandment, they must lodge. I had been here some 
time ago, had I not been opposed by the giant that used to back 
the lions. But I, after a long and tedious combat with him, 
iiave cut him off, and have brought the Pilgrims hither in 
safety.' 

Por. WiW not you go in, and stay till morning ? 

Gr.-II. No. i will return to my Lord to-night. 

Chr. Oh, Sir, I know not how to be willing you should leave 
IS in our pilgrimage, you have been so faithful and so loving to 
lis, you have fought so stoutly for us, you have been so hearty 
in counselling of us, that I shall never forget your favour to- 
wards us. 

Then said Mercy, 'O, that we might have thy company to 
our journey's end ! How can such poor women as we hold out 
in a way so full of troubles as this way is, without a friend or 
defender ?' 

Then said James, the youngest of the boys, ' Pray, Sir, be 
persuaded to go with us and help us, because we are so weak, 
and the way so dangerous as it is.' 

Gr.-II. 1 am at my Lord's commandment : if he shall allot 
me to be your guide quite through, I will willingly wait upon 

But the preaching of the gospel, by which the ministers of Christ wielJeil 
the sword of the Spirit, overcame this enemy : for the example and ex- 
hortations of such courageous combatants animated even weak believers 
to overcome their fears, and to act according to their consciences, leaving 
the event to God. This seems to have been the author's meaning ; and 
perhaps he also intended to encourage his brethren boldly to persevere in 
resisting such persecuting statutes, confidently expecting that they should 
prevail for the repeal of them ; by which, as by the death of the Giant, 
the Pilgrims might be freed from additional terror, in acting consistently 
with their avowed principles. 



264 Qiristians love to see one another. 

you. But here you failed at first ; for when he bid me come 
thus far with you, then you should have begged me of him tc 
have gone quite through with you, and he would have grantee* 
your request, (o) However, at present I must withdraw ; and 
so, good Christiana, Mercy, and my brave children, adieu. 

Then the Porter, Mr. Watchful, asked Christiana of her 
country, and of her kindred : and she said, ♦ I cauie from the 
city of Destruction ; I am a widow-woman, and my husband 
is dead, his name was Christian, the Pilgrim.' ' How !' said 
the porter, * was he your husband ?' ' Yes,' said she, ' and these 
are his children ; and this, (pointing to Mercy,) is one of my 
town's-womcn.' Then the porter rang his bell, as at such time 
he is wont, and there came to the door one of the damsels, 
whose name was Humble-mind. And to her the p( rter said, 
' Go tell it within, that Christiana, the wife of Christian, and 
her children, are come hither on pilgrimage.' She went in, 
therefore, and told it. But, oh, what noise for gl;idiios? was 
there, when the damsel did-b'at drop that out of her mouth ! 

So they came with haste to the porter, for Christiana stood 
still at the door. Then some of the most grave said unto her, 
* Come in Christiana, come in, thou wife of that good man, 
come in, thou blessed woman, come in, with all that are with 
thee.' So she went in, and they followed her that were her 
children and her companions. Now when they were gone in, 
they were had into a large room, and bid to sit down : so they 
sat down, and the chief of the house were called to see and wel- 
come the guests. Then they came in, and, understanding v. ho 
they were, did salute each otlier with a kiss, and said, ' Wel- 
come, ye vessels of the grace of God, welcome unto us who are 
your faithful friends.' (/?) 

(o) We are repeatedly reminded, with great propriet)', tliat "wc ongJit 
to be very particular and explicit in our prayers, especially in every thing 
pertaining to our spiritual advantage. 'J'he removal of faithful ministers, 
cr the fear of losing them, may often remind Christians that ' here they 
have failed :' they have not sufficiently valued and prayed for them ; or, 
making snre of their continuance, from apparent probabilities, they have 
not made that the subject of their peculiar requests, f nd therefore are re 
buked by the loss of thtm. 

(p) " Angels rejoice over one sinner that repentcth ;" and all, wlio truly 
love the Lord, will gladly welcome such as appear to be true believers, 
into their most endeared fellowship : yet there are certain individuals, 
who, being related to those that have greatly interested their hearts, or 
having long been remembered in their prayers, are welcomed with singu- 
lar joy and satisfaction, and v. hose professed faith animates them in a pe- 
culiar 



They feast on the Paschal Lamb. 265 

Now, because it was somewhat late, and because the Pil» 
grims were weary with their journey, and also made faint with 
the sight of the fight, and the terrible lions, they desired as 
soon as might be, to prepare to go to rest. ' Nay,' said those of 
the family, ' refresh yourselves with a morsel of meat :' for they 
had prepared for them a lamb, with the accustomed sauce 
thereto.* (^) For the porter had heard before of their coming, 
and had told it to them within. So when the)-^ had supped, 
and ended their prayer with a psalm, they desired they might 
go to rest. ' But let us,' said Christiana, ' if we may be so bold 
as to choose, be in that chamber that was my husband's, when 
he was here.' So they had them up thither, and they all lay 
in a room. When they were at rest, Christiana and Mercy 
entered into discourse about things that were convenient. 

C/jr, Little did I think once, when my husband went on pil- 
grimage, that I should ever have followed him. 

J[Ier. And you as little thought of lying in his bed, and in his 
chamber to rest, as you do now. (r) 

Chr, And much less did I ever think of seeing his face with 
comfort, and of worshipping the Lord the King witli him ; and 
yet now I believe I shall I 

Mer. Hark, don't you hear a noise ? 

* Exod. xii. 3. John i. 29. 

(5') The passover was a prefiguration of the suiTerings of Christ, and 
the believer's acceptance of liim ; of his professed reliance on the atonin|f 
•acrifice, preservation from wrath, and the deliverance from the bondage 
of Satan, to set out on his heavenly pilgrimage. And the Lord's supper 
is a commemorative ordinance of a similar import ; representing the body 
of Christ broken for our sins, and his blood shed for us ; the application 
of these blessings to our souls by faith, the profession of this faith and oi" 
love to him and his people, influencing us 1o devoted self-denying obedi- 
ence: and the effects which follove from thus 'feeding on Christ in our 
hearts by faith with thanksgiving,' in strengthening us for every conflict 
and Ecr\'ice to which we are called. " The unleavened bread of sincerity 
and truth," and " the bitter herbs" of godly sorrow, deep repentance, mor- 
tification of sin, and bearing the Cross, accompany the spiritual feast ; and 
even render it more relishing to the true believer, as endearing to him 
Christ and his salvation. 

(r) A marginal note here says, ' Christ's bosom is for all Pilgrims.' The 
sweet peace arising from calm confidence in the Saviour, the consolations 
of his Spirit, submission to his will, and the cheerful obedience of fervent 
love, gives rest to the soul, as if we were reclining on his bosom with th« 
beloved disciple.* 

* Part i. p, 74. 
LI 23 



266 Mercy relates her dream ; 

Chr. Yes, 'tis, as I believe, a noise of music for joy that we 
are here. 

Mer. Wonderful ! Music in the house, music in the heart., 
and music also in heaven, for joy that we are here. 

Thus they talked awhile, and then betook themselves to 
sleep. So in the morning when they were awaked, Christiana 
said to Mercy, ' What was the matter that you did laugh in your 
sleep to-night? I suppose you was in a dream.' 

Mer. So I was, and a sweet dream it was ; but are you sure 
I laughed ? 

Chr. Yes ; jou laughed heartily ; but pr'ythee, Mercy, tell 
me thy dream. 

Mer. I was a dreaming that I sat all alone in a solitary place, 
and was bemoaning of the hardness of my heart. Now 1 had 
not sat there long, but methought many were gathered about 
me to see me, and to hear what it was that I said. So they 
hearkened, and 1 went on bemoaning the hardness of my heart. 
At this, some of them laughed at me, some called mc fool, and 
soin.e began to thrust me about. With that, methought I looked 
up, and saw one coming with wings towards me. So he came 
directly to me, and said, * Mei'cy, what aileth thee?' Now 
when he had heard me make my complaint, he said, ♦ Peac^be 
to thee :' He also Aviped mine eyes with his handkerchief, arid 
clad me in silver and gold. He put a chain upon my neck, and 
ear-rings in mine ears, and a beautiful crown upon m}' head.* 
Then he took me by the hand, and said. ' Merc3^ come after 
me.' So he went up, and I followed, till we came at a golden 
gate. Then he knocked : and, when they within had opened, 
the man went in, and I followed him up to a throne, upon 
which one sat, and he said to me, ' Welcome, daughter.' The 
place looked bright and twinkling, like the stars, or rather like 
the sun, and I thought, that I saw your husband there. So I 
awoke from my dream. But did 1 laugh ? 

Chr. Laugh ! ay, and well you might, to soc yourself so well 
For you must give mc leave to tell you, that it was a good 
dream ; and that as you have begun to find the first part true, 
so you shall find the second at last, (s) " God speaks once, 

* Ezek. xvi. 3—13. 
(«) They who feel ami lament the hardness of their heart.=, nnci earnest- 
ly pray that they may be humbleJ, softeneil, and filled with the love 
of Christ, may be assured that their sorrow shall be turned into joy : 
though they must expect to be ridiculed by such as know not their own 
hearts. The assurance, that the dream should be accomjilished, is ground 



" Christiana's remarks 07i i(. 267 

yea- twice, yet man perceiveth it not ; in a dream, in a vision 
of the night, when deep sleep falleth upon men, in shimbering 
upon the bed."* We need not, when in bed, to lie awake to talk 
with God ; he can visit us while we sleep, and cause us then to 
hear his voice. Our heart oft-times wakes when we sleep ; 
and God can speak to that, either by words, b}-^ proverbs, by 
signs and similitudes, as well as if one was awake. 

Mer. Well, I am glad of my dream, for I hope ere long to 
see it fulfilled, to the making me laugh agam. 

CJir. I think it is now high time to rise, and to know what 
ive must do. 

Mer. Pray, if they advise us to stay a while, let us willingly 
accept of the proffer. ( am the willinger to stay a while here, 
to grow better acquainted with these maids ; methinks Pru- 
dence, Piety, and Charity have very comely and sober coun- 
tenances. 

Chr. We shall see what they will do. — So when they were 
up and ready, they came down, and they asked one another of 
their rest, and if it was comfortable or not. 

' Very good,' said Mercy, • it was o.ne of the best night's 
lodgings that ever I had in my life.' 

^^hen said Prudence and Piety, if you will be persuaded to 
stay here a while, you shall have what the house will afford. 

' Ay, p.nd that with a very good will,' said Charity. — So they 
consented, and staid there about a month or above, and became 
very profitable one to another. And, because Prudence 
would see how Christiana had brought up her children, she 
asked leave of her to catechise them : so she gave her free 
consent. Then she began with the youngest, whose name was 
James. And she said, ' Come, James, canst thou tell me who 
made thee V 

Jam. God the Father, God the Son, and God the Holy 
Ghost. 

Pr. Good boy. And canst thou tell who saved thee ? 

Jam. God the Father, God the Son, and God the Holy 
Ghost. 

Fi: Good boy still. But how doth God the Father save 
thee ? . 

* Job. xxxiii. 14 — 16. 
ed on the effects producea upon Mercy's heart ; and there is no danger 
gf delusion, when so scriptural an encouragement is inferred even from a 
dream. 



268 Prudence catechises James, Joseph, 

Jam. By his grace, (t) 

Pr. How doth God the Son save thee ? 

Jam. By his righteousness, and blood, and death, and life. 

Pr. And how doth God the Holy Ghost save thee 1 

Jam. By his ilIun.ination, by his renovation, and by his pre- 
servation. 

Then said Prudence to Christiana, ' You are to be com- 
mended for thus bringing up your children. I suppose I need 
not ask the rest these questions, since the youngest of them can 
answer them so well. I will therefore now apply myself to 
the next youngest.' 

Then she said, ' Come, Joseph, (tor his name was Joseph,) 
will you let me catechise you 2' 

Jos. With all my heart. 

Pr. What is man ? 

Jos. A Teasonable creature, made so by God, as my brother 
said. 

Pr. What is supposed by this word saved ? 

Jos. That man by sin has brought himself into a state of 
captivity and misery. 

Pr. What is supposed by his being saved by the Trinity ? 

Jos, That sin is so great and mighty a tyrant, that none can 
pull us out of its clutches, but God ; and that God is so good 
and loving to man, as to pull him indeed out of this miserable 
state. 

Pr. What is God's design in saving poor man ? 

Jos. The glorifying of his name, of his grace, and justice, &c. 
and the everlasting happiness of his creature. 

Pr. Who are they that must be saved ? 

Jos., Those that accept of his salvation, (m) 

(/) Grace, in this connexion, si;^ifies unmerite'.l mercy or favou'.-, from 
ivhicli all the blessings of salvation flow. The Father freely gave his Son 
to be our Redeemer, and now freely communicates his Spirit, through the 
merits and mediation of the Son, to be our Sanctifier; and thus, with 
Christ, he freely gives all thinsfs to those, who are enabled truly to believe 
in him. The important, but much usglected duty of catechising children 
is here very properly inculcated; without attention to which, the minis- 
ter's labours, both in public preaching and private instruction, will be un- 
derstood in a very imperfect degree ; and any revival of religion that 
takes place, will probably die v.-ith the generation to which it is vouch- 
safed. 

(t<) The young pupil is not here taught to answer sijstemalirahyy ' All 
thy elect :' but practicalli/, ' Those that accept of his salvation.' This is 
Tjerfectly consistent with the other ; but it is suited to instruct and en- 



Samuel mid Maitkcre. 969 

. Pr. Good boy, Joseph ; thy mother hath taught thee well, 
and thou hast hearkened to what she has said unto thee. 

Then said Prudence to Samuel, (who was the eldest son but 
one,) ' Come, Samuel, are you willing that I should catechise 
you also V 

Sam. Yes, forsooth, if you please. 

Pr. What is heaven ? 

Sam. A place and state most blessed, because God dwellcth 
there. 

Pr. What is hell ? 

Sam. A place and state most woful, because it is the dwell- 
ing-place of sin, the devil, and death. 

Pr. Why wouldest thou go to heaven ? 

.Sam, That 1 may see God, and serve him without weariness ; 
that I may see Christ, and love him everlastingly ; that I may 
have that fulness of the Holy Spirit in me, that I can by no 
means here enjoy. 

Pr. A very good boy, and one that has learned well. — Then 
she addressed herself to the eldest, whose name was Matthew : 
and she said to him, ' Come, Matthew, shall I also catechise 
you V 

Mat. With a very good will. 

Pr. I ask, then, if there was ever any thing that had a being 
antecedent to, or before God ? 

Mat. No ; for God is eternal ; nor is there any thing, ex- 
cepting himself, that had a being until the beginning of the first 
day : " For in six days the Lord made heaven and earth, tin 
sea, and all that in them is." 

Pr. What do you think of the Bible ? 

Mat. It is the holy word of God. 

Pr. Is there nothing written therein but Avhat you under- 
stand ? 

Mat. Yes, a great deal. 

Pr. What do you do when you meet with places therein that 
you do not understand ? 

courage the learner who would be perplexed, stnrabled, or misled by the 
other view of the same truth. Thus our Lord observed to his disciples, 
" I have many things to say unto you, but ye cannot bear them now ;" 
and Paul fed the Corinthians, " with milk, and not with meat ; for they 
were not able to bear it." How beneficial would a portion of the same 
heavenly wisdom prove to the modern friends of evangelical truth ! And 
how absurd is it to teach th-e hardest lessons to the youngest scholars in the' 
school of Christ. 

23* 



270 Mercy has a Suitor. 

Mat. I think God is wiser than I. (z») I pray also tliat Lc 
will please to let me know all therein, that he knows will be 
for ray good. 

Pr. How believe you as touching the resurrection of the 
dead ? 

Mat. I believe they shall rise, the same that was buried ; 
the same in nature though not in corruption. And I believe 
this upon a double nccount: — First, because God has promised 
it : — -Secondly, because he is able to perform it. 

Then said Prudence to the hoys, ' You must still hearken to 
your mother, for she can learn you more. You must also dili- 
gently give ear to what good talk you shall hear from others : 
for your sakes do they speak good things. Observe also, and 
that with carefulness, what the heavens and the earth do teach 
you ; but especially be much in the meditation of that Book, 
that was the cause of your father's becoming a Pilgrim. I, for 
my part, my children, will teach you what I can while you arc 
here, and shall be glad if you will ask me questions that tend 
to godlj' edify i-iig. 

Now by that these Pilgrims had been at this place a week, 
Mercy had a visiter that pretended some good will unto her, 
and his name was Mr. Brisk, a man of some breeding, and that 
pretended to religion ; but a man that stuck very close to the 
world. So he came once or twice, or more, to Mercy, and of- 
fered love unto her. — Now Mercy was of a fair countenance, 
and therefore the more alluring. Her mind also was, to be 
always busying of herself in doing ; for when slie had nothing 
to do lor herself, she woukl be making of hose and garments 
for others, and would bestow them upon them that had need. 
And I\Ir. Brisk, not knowing where or how she disposed of 
what she made, seemed to be greatly taken, for that he found 

(%e) Wc ou^ht not to think ourselves capable of comprelicncllng; all Uie 
mysteries of revelatiou, or informed of all that can be known concerain;; 
them: yet we should not make our incapacity a reason for neglectin:; 
those parts of Scripture, which we do not at present understand : but, 
tmitinj humble dili2:encc v/ilh fervent prayers, we should wait for fur- 
ther light and kao\vled,2;e, in all things conducive to our good. Thcif 
may be mauj' parts of Scripture, which would not be useful to us, if wo 
could understand thei-n ; though they have been, are, or will be useful to 
others; and our inability to discover the meaning of these pa^sa-rcs may 
teach us humility, and submission to the decisions of our infallible In- 
structor. 



Mercy^s Suitor forsakes her. 271 

her never idle. * I will warrant her a good housewife,' qnoth 
he to himself, (x) 

Mercy then revealed the husiness to the maidens that were 
of the house, and inquired of them concerning him, for they 
did know him better than she. So they told her, that he was 
a very busy young man, and one that pretended to religion ; 
but was, as they feared, a stranger to the power of that which 
is good. 

' Nay, then,' said Mercy, ' I will look no more on him ; for I 
purpose never to have a clog to my soul.' 

Prudence then replied, that there needed no great matter 
of discouragement to be given to him ; for continuing so, as 
she had begun, to do for the poor, would quickly cool his 
courage. 

So the next time he comes he finds her at her old work, a 
making of things for the poor. Then, said he, ' What, always 
at it ?' ' Yes,' said she, ' either for myself or others.' ' And 
what canst thou earn a day V quoth he. ' I do these things,' 
said she, " that I may be rich in good works, laying a good 
foundation against the time to come, that I may lay hold of eter- 
nal life."* ' Why, pr'ythee, what dost thou do with them ?' 
said he. ' Clothe the naked,' said she. With that liis coun- 
tenance fell. So he forebore to come at her again. And when 
he was asked the reason why, he said, that ' Mercy was a pret- 
ty lass, but troubled with ill conditions.' 

When he had left her. Prudence said, ' Did 1 not tell thee, 
that Mr. Brisk would soon forsake thee ? j-ea, he will raise up 
an ill report of thee : for, notwithstanding his pretence to re- 
ligion, and his seeming love to Mercy, yet mercy and he are of 

* 1 Tim. vi. 17— ID. 
(.t) Designing men will often assume an appcarar.ce of relig-ion, in or- 
der to insinuate themselves into the affections of «nch pious young' women, 
as are on some accounts agreeable to them ; and th'js many are drawn 
into a most dangerous snare. This incident tlierefove is very properly in- 
troduced, and is replete with instruction. At the same time an important 
intimation is given, concerning the manner in which those, who are not 
taken up with the care of a family, may profitably employ their time, 
adorn the gospel, and be useful in the church and the conununity. It is 
much better to imitate Dorcas, who " through faith obtained a good re- 
port," in making garments for the poor ; than to waste time and money in 
frivolous amusements, or needless decorations ; or even in the more ele- 
gant and fashionable accomplishments. 



'272 Mdtihtw is Sick. 

tempers so different, that I believe they will never come toge- 
ther.' (y) 

Mer. I might have had husbands before now, though I spoke 
not of it to any ; but they were such as did not like my condi- 
tions, though never did any of them find fault with my person. 
So they and I could not agree. 

Pr. Mercy in our days is little set by, any further than as to 
its name : the practice, which is set forth by the conditions, 
there are but few that can abide. 

Well, said Mercy, if nobody will have me I will die a maid, 
or my conditions shall be to me as a husband ; for I cannot 
change my nature : and to have one that lies cross to me in 
this, that I purpose never to admit of as long as I live. I had 
a sister, named Bountiful, married to one of these churls : but 
he and she could never agree ; but, because my sister was re- 
solved to do as she had begun, that is, to show kindness to the 
poor, therefore her husband first cried her down at the cross, 
and then turned her out of his doors. 

Pr. And yet he was a professor, I w.irrant you. 

Mer. Yes, such a one as he was, and of such as the world is 
now full : but I am for none of them all. 

Now Matthew, the eldest son of Christiana, fell sick, and his 
sickness v/as sore upon him, for he was much pained in his 

(y) Young people ought not wholly to follow their own judgments in 
this most impc-rtant concern, on which the comfort and usefulness of their 
■whole future lives in a great measure depend : and yet it is equally dan- 
gerous to advise with improper counsellors. The names of the maidens of 
the house, show what kind of persons should be consulted : and, when 
such friends are of opinion that there is danger of a clog, instead of a helper, 
in the way to heaven, all who love their own souls, will speedily deter- 
mine to reject the proposal, however agreeable in all other respects. The 
apostolical rule, " Only in the Lord," is absolute : The most upright 
and cautious may indeed be deceived; but they, v/ho neglect to osk, or 
refuse to take counsel, will be sure to smart for their folly, if they be in- 
deed the children of God. An unbelieving partner must be a continual 
source of anxiety and uneasiness ; a thorn in the side ; and an hindrance to 
all family religion, "ind the pious education of children, who generally ad- 
here to the maxims and practices of the ungodly party. Nothing tends 
more than such marriage?, to induce a declining state of religion ; or in- 
deed more plainly shows that it is already in a very unprosperous state. 
But, when Christians plainly avow their principles, purposes, and rules of 
conduct, they may commonly detect and shake off such selfish pretenders : 
while the. attempts made to injure their characters, will do them no ma- 
terial detriment, and will render them the more thankful for having es- 
caped the snare. 



Gripes of Conscience. 273 

bowels, so that he was with it, at times, pulled, as it were, both 
ends together. There dwelt also not far from thence, one Mr 
Skill, an ancient and well-approved physician. So Christiana 
desired it, and they sent for him, and he came : when he was 
entered the room, and had a little observed the boy, he con- 
cluded that he was sick of the gripes. Then he said to his 
mother, * What diet hath Matthew of late fed upon V ' Diet,' 
said Christiana, ' Nothing but what is wholesome.' The phy- 
sician answered, ♦ This boy has been tampering with something 
that lies in his maw undigested, and that will not away without 
means. And I tell you he must be purged, or else he will die.' 

Then said Samuel, ' Mother, what was that which my bro- 
ther did gather and eat, so soon as we were come from the gate 
that is at the head of this way ? You know that there was an 
orchard on the left hand, on the other side of the wall, and 
some of the trees hung over the wall, and my brother did pluck 
and did eat.' 

* True, my child,* said Christiana, ' he did take thereof, and 
did eat ; naughty boy as he was ; I chid him, and yet he would 
eat thereof 

akill. I knew he had eaten something that was not whole- 
some food ; and that food, to wit, that fruit, is even the most 
hurtful of all. It is the fruit of Beelzebub's orchard. I do 
marvel that none did warn you of it ; many have died thereof. 

Then Christiana began to cry ; and she said, ' O naughty 
boy ! and O careless mother ! what shall I do for my son V (r) 

Skill. Come, do not be too dejected ; the boy may do weli 
again, but he must purge and vomit. 

Chr. Pray, sir, try the utmost of your skill with him, what- 
ever it costs. 

(s) Sin, heedlessly or wilfully committed, after the Lord has spokec 
jjeace to our souls, often produces great distress long afterward ; and some- 
times darkness and discouragement oppress the mind, when the special 
cause of them is not immediately recollected : for we have grieved the 
Holy Spirit and he withholds his consolations. In this case we should 
adopt the prayer of Job, " Do not condemn me ; show me wherefore thou 
contendest with me :" and tliis inquiry will often be answereil.By the dis- 
course of skilful ministers, and the faithful admonitions of^our fellow 
Christians. When hopeful professors are greatly cast down, it is not wise 
to administer cordials to them immediately : but to propose questions as 
may lead to a discovery of the concealed cause of their distress. I'hus it 
will often be found, that they have been tampering with forbidden fruit ; 
which discovery may tend to their humiliation, and produce a similar ef- 
fect on those who have neglected their duty, by suffering others to siH 
without warning or reproof. ]VIm 



274 The Physician's Prescription. 

Skill. Nay, I hope I shrill be reasonable.— So he macle him 
a purge, but it was too weak ; it was said, it was macle of the 
blood of a goat, the ashes of a heifer, and with some of the juico 
of hyssop, &c.* When Mr. Skill had seen that that purge was 
too weak, he made him one to the purpose ; it was made Ex 
Came et Sanguine Christi :] (you know physicians give strange 
medicines to their patients :) and it was made" up mto pills, with 
a promise or two, and a proportionable quantity of salt. | Now 
he was to take them three at a time, fasting, in a half a quarter 
of a pint of the tears of repent:ince.§ When this potion was 
prepared, and brought to the boy, he was loth to take it, though 
torn with the gripes, as if he should be pulled in pieces. 
' Come, come,' said the physician, ' you must take it.' ' It goes 
against my stomach,' said tiie boy. ' I must have you take it,' 
said his mother. ' I shall vomit it up again,' said the boy. 
' Pray, sir,' said Christiana to Mr. Skill, ' how does it taste ?' 
' It has no ill taste,' said the doctor ; and with that she touched 
one of the pills with the tip of her tongue. ' Oh, Matthew,' 
said she, ' this potion is sweeter than honey. If thou lovest 
thy mother, if thou lovest thy brothers, if thou lovest Mercy, if 
thou lovest thy life, take it.' So with much ado, after a short 
prayer for the blessing of God upon it, he took it, and it wrought 
kindly with him. It caused him to purge, to sleep, and to rest 
quietly ; it put him into a fme heat and breathing sweat, and 
rid him of his gripes, (a) 

So in a little time he got up, and walked about with a stafl'; 

* Heb. ix. 13, 19. x. 1—4. + John vi. 54—57. Ileb. ix. 14. 
X Mark ix. 40. ^ Zech. xii 10. 
. (a) To support the allegory, the aulhor gives the Physician's prescrip- 
tion in Latin ; but he adds in the margin, ^v•ith admirable modesty, TUe 
Latin I borrow. — " Without the shediiing of blood, there is no remission of 
sins," or true peace of conscience ; "the blood of bulls and goats cannot 
take away sin :" nothing, therefore, can bring health and cure, in this casr, 
but the ' bodij and blood of C'hrisl,'' as broktn and thed for our sin?. These 
blessings are'made ours by faith exerci5e(l on the promisc:5 of Cod; the 
sanctifying grace of the Holy Spirit, which seasons our words and actions 
as with salt, always connects with living faith ; and godly sorrow, working 
genuine renenlance, is renewed f very time we look to tiie Saviour, whom 
we have pierced by our recant ofTsnce?, and of whom we again seek for- 
giveness. The natural pride, stoutness, and unbelief of our heaKs, render 
us very reluctant to this humiliating method of recovering peace and spi- 
ritual strength ; and this often prolongs our distress : yet nothing yields 
more unalloyed comfort, than thus abasing ourselves before God, and re- 
lying on his mercy through the atonement and mediation of his beloved 
Son. 



Matthew's Questions to Prudence, 275 

and would go from room to room, and talk with Prudence, Pie- 
ty, and and Charity, of his distemper, and how he was healed. 

So when the boy was healed, Christiana asked Mr. Skill, 
saying, ' Sir, what will content you for your pains and care to 
me, and of my child ?' And he said, ' You must pay the Master 
of the College of Physicians, according to rules made in that 
case and provided.'* 

But, sir, said she, what is this pill good for else ? 

Skill. It is an universal pill ; it is good against all diseases 
that Pilgrims are incident to ; and, when it is well prepared, 
will keep good time out of mind. 

Chr. Pray, sir, make me up twelve boxes of them ; for, if I 
can get these, I will never take other physic. 

Skill. These pills are good to prevent diseases, as well as to 
cure when one is sick. Yea, I dare say it, and stand to it, that 
if a man will but use this physic as he should, it will made him 
live for ever.t But, good Christiana, thou must give these 
pills no other way, but as I have prescribed : for if you do, 
they will do no good, (b) — So he gave unto Christiana physic 
for herself, and her boys, and for Mercy ; and bid Matthew 
take heed how he ate any more green plumbs ; and kissed him, 
and went his way. 

It was told you before, that Prudence bid the boys, that if at 
any time they would, they should ask her some questions that 
might be profitable, and she would say something to them. 

Then Matthew, wiio had been sick, asked her, Why, for the 
most part, physic should be bitter to our palates ? 

Pr. To show how unwelcome the word of God, and the ef- 
fects thereof, are to a carnal heart. 

Alat. Why docs physic, if it docs good, purge, and cause to 
vomit ? 

Pr. To show, that the word, when it works effectually, 
cleanseth the heart and mind. For, look, what the one doeth ' 
to the body, the other doeth to the soul. 

Mat. What should we learn by seeing the flame of our fire 

* Ileb. xiii. 11— 15. + John vi. 58. 

(6) This hint shoiikl be carefully noted. Numbers abuse the ijoctrine 
of free salvation, by the merit and redemption of Christ, and presume on 
forgiveness, v.'hen they are destitute oi' genuine repentance, and e^ive no 
evidence of sanctification. But this most efficacious medicine in that case 
will ' do no good ;' or rather the perverse abuse of it will increase their 
guilt, and tend to harden their hearts in sia. 



276 ^-ind her Answers. 

20 upwards ? and by seeing the beams and sweet influences of 
the sun strike downwards ? 

Pr. By the going up of the fire, we are taught to ascend to 
heaven, by fervent and hot desires. And by the sun's send- 
ing his heat, beams, and sweet influences downwards, we are 
taught that the Saviour of the world, though high, reaches 
down with his grace and love to us below. 

Mat. Where have the clouds their water ? 

Pr. Out of the sea. 

Mat. What may avc learn from that ? 

Pr. That ministers should fetch their doctrine from God. 

Mat. Why do they empty themselves upon the earth ? 

Pr. To show that ministers should give out what they know 
of God to the woi-ld. 

Mat. Why is the rainbow caused by the sun ? 

Pr. To show, that the covenant of God's grace is confirmed 
to us in Christ. 

Mat. Why do tlie springs come from the sea to us through 
the earth ? 

Pr. To show, that the grace of God comes to us through the 
Dody of Christ. 

Mat. Why do some of the springs rise out of the top of high 
hills ? 

Pr. To show, that the Spirit of grace shall spring up in 
some that are great and migJit}', as well as in many that are 
poor and low. 

Mat. Why doth the fire fasten upon the candle vi;ick ? 

Pr. To show, that, unless grace doth kindle upon the heart, 
there will be no true liglit of life in us. 

Mat. Why is the wick, and t;dIow, and all, spent, to main- 
tain the light of the candle ? 

Pr. To show, thiit body and soul, and nil, should be at the 
service of, and spend themselves to maintain in good condition, 
that grace of God that is in us. 

Mat. Why doth the pelican pierce her own breast with her 
bill? 

Pr. To nourish her young ones with her blood, and thereb'y 
to show that Christ the blessed so loveth his young, his people, 
OS to save them from death by his blood. 

Mat. What may ooft Jearn by hearing of the cock crow ? -~^k 

Pr. Learn to remember Peter's sin and Peter's repentance.* ' 
The cock's crowing shows also, that day is coming on ;■ let 



Eve^s Apple. 217 

then the cronring of the cock put thee ia mlad of that last and 
terrible day of judgment. 

p Now about this time their month was out : wherefore they 
signified to those of the house, that it was convenient for them 
to up and be going. Then said Joseph to his mother, ' It is 
convenient that you forget not to send to the house of Mr. In- 
terpreter, to pray him to grant that Mr. Great-heart should be 
sent unto us, that he may be our conductor, the rest of our 
way.' • Good boy,' said she, • I had almost forgot.' So she 
drew up a petition, and prayed Mr. Watchful, the porter, to 
send it by some fit man, to her good friend Mr. Interpreter ; 
who, when it was come, and he had seen the contents of the 
petition, said to the messenger, * Go tell them that I will send 
him.' (c) 

When the family, where Christiana was, saw that they had 
a purpose to go forward, they called the whole house together, 
to give thanks to their King, for sending of them such profita- 
ble guests as these. AVhich done, they said unto Christiana. 
' And shall we not show thee something according as our cus- 
tom is to do to Pilgrims, on which thou mayest meditate when 
thou art on the way ?' So they took Christiana, her children, 
and Mercy, into the closet, and showed them one of the apples 
that Eve ate of, and that she also did give to her husband, and 
that for the eating of which they were both turned out of Para- 
dise ; and asked her, • What she thought that was ?' Then 
Christiana said, * It is food or poison, I know not which.' So 
they opened the matter to her, and she held up her hands and 
wondei'ed.* (i) 

* Gen. iii. 1 — 6 Rom. vii. 24. 
(p) This may be applied to the case of persons who are unavoidably 
remove! from those places, where they first made an open profession of 
the faith. The vigilant pastor, who can no longer watch for their souls, 
will earnestly recommend them to the care of some other minister, and 
join with them in prayer, that the same faithful services, or better, may 
be rendered them by other servants of their common Lord. 

(d) The nature of the first trai»sgression ; the ambiguous insinuations 
by which the tempter seduced Eve, and by her, Adam ; the mo*ivQs from 
which they ate the forbidden fruit ; and the dreadful disappointment that 
followed ; with all the aggravations and consequences of that most proli- 
fic offence, which contained in it, as in miniature and embryt>, all future ' 
sins, are very instructive and afiecting to the pious mind. For the enemy 
still proceecU against us, according to the same general plan ; suggesting 
4^ard thoughts of God, doubts about the restrictions and threateninja of 
'his word, proud desires of independence or useless knowledge, hankerings 

24 



278 Mraham off'ering up Isaac. 

Then they had her to a place and showed her Jacob's lad- 
der. Now at that time there was some Angels ascending upoa 
it. So Christiana looked and looked to see the Angels go up ; 
80 did the rest of the company.* Then they ivere going into 
another place, to show them something else : but James said to 
his mother, • Pray bid them stay a little longer, for this is a 
curious sight.' So they turned again, and stood feeding their 
eyes on this so pleasant a prospect, (c) — After this they had 
them into a place where there did hang up a golden Anchor, so 
they bid Christiana take it down ; for, said they, you shall have 
it with you, for it is of absolute necessity that you should, that 
you may lay hold of that within the veil, and stand steadfast in 
case you should meet with turbulent weather : so they were 
glad thereof.! (/) Then they took them, and had them to the 
mount upon which Abraham our father had offered up Isaac 
his son, and showed them the altar, the wood, the fire, and the 
knife ; for they remain to be seen to this very day. When 
they had seen it, they held up their hands, and blessed them- 
selves, and said, « O what a man for love to his Master, and for 
denial to himself, was Abraham !' After they had showed them 
all these things. Prudence took them into a dining-room, where 
stood a pair of excellent virginals ; so she pljiyed upon them, 
and turned what she had showed them into this excellent song, 
saying, 

* Eve's apple we have showed you ; 

Of that be you aware ; 
You have seen Jacob's ladder too, 
. Upon which Angels are ; 

* Gen. xxviii. 12. + Joel iii. 16. Hcb. vi. 19. 

after forbidden indulgence, and hopes of enjoying the pleasures of sin, 
without feeling the punishment denounced against transgressors. 

(e) Christ, in his person and offices, is the viediutn of communication • 
between heaven and '"^arth, between God and man : by him sinners come 
to God with acceptance, and God dwells with them and is glorified ; 
through him they present their worship and services, and receive supplies 
of all heavenly blessings ; and for his sake angels delight in " ministering 
to the heirs of salvntion," as instruments of his providential care over them 
and all their concerns. This was represented or typified by Jacob's ladder. 

(/) The hope of glory, or of the fulfillment of all God's promises to 
our souls, is the golden Anchor, by which we must be kept stcdfast in the 
faith, and encouraged to abide in our proper station, amidst the storms oi 
temptation, affliction, and persecution. This it will certainly effect ; pro- 
vided it be genuine and living, grounded on the word of Q od, springing 
from faith in his Son, warranted by the experience of his -^pwce, and ac- 
companied by prevailing desires of a holy felicity, in the' pffe^tgice, favour, 
and service of the Lord. 



The Pilgrimi depart. *7fi 

An Anchor you received have ; 

But let not this suffice, 
Until with Abra'am you have gave i 

Your best of sacrifice. 

Now about this time one knocked at the door : so the porter 
opened, and, behold, Mr. Great-heart was there ! But when 
he was come in, what joy was there ! for it came now fresh 
again into their minds, how but a while ago he had slain old 
Grim Bloody-man the giant, and had delivered them from the 
lions. 

I'hcn said Mr. Great-heart to Christiana, and to Mercy, 
' My Lord hath sent each of you a bottle of wine, and also 
some parched corn, together with a couple of pomegranates ; 
he also hath sent the boys some figs and raisins ; to refresh you 
in your way. 

Then they addressed themselves to their journey ; and Pru- 
dence and Piety went along with them. VVhen they came at 
the gate, Christiana asked the porter, if any of late went by. 
He said, ' No, only one, some time since, who also told me, 
that of late there had been a great robbery committer! on the 
King's highway, as you go : but, said he, the thieves are taken, 
and will shortly be tried for their lives.' Then Christiana and 
Mercy were afraid ; but Matthew said. Mother, fear nothing, 
as long as Mr. Great-heart is to go with us, and to be our coa- 
ductor. 

Then said Christiana to the porter, ' Sir, I am much obliged 
to you for all the kindnesses that you have showed to me since 
I came hither ; and also that you have been so loving and kind 
to my children ; I know not how to gratify' your kindness ; 
wherefore, pray, as a token of my respect to you, accept of 
this small mite.' So she put a gold angel in his hand ; and he 
made her a low obeisance, and said, " Let thy garments be al- 
ways white, and let thy head want no ointment." ' Let Mercy 
live and not die, and let not her works be few.' And to the 
boys he said, ' Do you flee youthful lusts, and follow after god- 
liness with them that are grave and wise ; so shall you put 
gladness into your mother's heart, and obtain praise of all that 
are sober-minded.' — So they thanked the poi'ter, and departed. 

Now I saw in my dream, that they went forward, until they 
were come to the brow of the hill, where Piety, bethinking 
herself, crieii out, ' Alas ! 1 have forgot what I intended to be- 
stow upon Christiana and her companions ; I will go back and 



■280 The Valley of Humiliafton. 

fetch it.' So she ran and fetched it. When she was gone, 
Christiana thought she heard in a grove, a little way oft' on the 
right hand, a most curious melodious note, with words much 
like these : 

' Through all my life thy favour is 

So frankly show'd to me. 
That in thy house forevermore 

My dwelling place shall be.' 

And listening still she thought she heard another answer it, 
saying, 

•For why ? The Lord our God is good, 

His mercy is forever sure : 
His trutli atiall times firmly stood, 

And shall from age to age endure.' 

So Christiana asked Prudence what it was that made those 
curious notes. They are, said she, our country-birds : thej- 
sing these notes but seldom, except it be at the spring, when 
the flowers appear, and the sun shines warm, and then you 
may hear them all the day long. I often, said she, go to hear 
them ; we also oft-times keep them tame in our house. They 
are very fine company for us when we are melancholy ; also 
they make the woods and groves, and solitary places, places 
desirous to be in.* 

By this time Piety was come again ; so she said to Chris- 
tiana, Look here, I have brought thee a scheme of all those 
things that thou hast seen at our house, upon which thou mayest 
look when thou findest thy^lf forgetful, and call those things 
again to remembrance, for thj edification and comfort. 

Now they began to go down the hill to the Valley of Humi- 
liation. It was a steep hill, and the way was slippery ; but 
they were very careful ; so they got down pretty well. When 
they were down in the valley, Piety said to Christiana, this is 
the place where your husband met with the foul fiend ApoUyon, 
and where they had the great fight that they had ; I know you 
cannot but have heard thereof. But be of good courage, as 
long as you have Mr. Great-heart here to be your guide and 
conductor, we hope you will fare the better. — So when these 
two had committed the Pilgrims unto the conduct of their gu*tie, 
he went forward, and they went after. 

* Sol. Songii. 11,12. 



Slips are the' occasions of cot\flicts. 281 

= Then said Mr. Great-heart, We need not be so afraid of this 
valley, for here is nothing to hurt us, unless we procure it our- 
selves. It is true, Christian did here meet with Apollyon, 
%vith whom he had also a sore combat ; but that fray was the 
fruit of those slips that he got in his going down the hill : for 
they that get slips there, must look for combats here.* And 
hence it is that this valley has got so hard a name. For the 
common people, when they hear that some frightful thing has 
befallen such a one, in such a place, are of opinion that that 
place is haunted with some foul fiend, or evil spirit ; when, 
alas ! it is for the fruit of their doing, that such things do befall 
them there. 

This valley of Humiliation is of itself as fruitful a place as 
any the crow flies over ; and I am persuaded, if we could hit 
upon it, we might find somewhere hereabout something that 
might give us an account, why Christian was so hardly beset in 
(his place. 

Then James said to his mother, ' Lo, yonder stands a pillar, 
and it looks as if something was written thereon ; let us go and 
see what it is.' So they went, and found there written, ' Let 
Christian's slips, before he came hither, and the burden that 
he met with in this place, be a warning to those that come af- 
ter.' ' Lo,' said the guide, ' did I not tell you that there was 
something hereabouts that would give intiniation of the reason 
why Christian was so hard beset in this place ?' Then, turning 
to Christiana, he said, ' No disparagement to Christian, more 
than to many others whose hap and lot it was. For it is easier 
going up than down this hill, and that can be said but of few 
hills in all these parts of the world. But we will leave the 
good man, he is at rest, he also had a brave victory over his 
enemy ; let Him grant that dwelleth above, (hat we fare no 
worse, when we come to be tried, than he !' (^) 

t Part i. p. 78—81. 
(g) As the author here evidently alluded to some particulars in his own 
experience, a more explicit account of these slips would have been very 
interesting and instructive ; but as it is, we can only conjecture his mean- 
ing. He probably referred to some erroneous conclusions which he had 
formed, concerning the measure of the Lord's dealings with his people, 
and the nature of their situation in this world. Having obtained peace 
and comfort, and enjoyed sweet satisfaction in communion with his bre- 
thren, he expected the continuance of this happy frame, and considered it 
«| the evidence of his acceptance : so that afflictions and humiliating dis- 
covories of the evils of hia heart, by interrupting his comforts, induced 
Nn 24* 



«82 The Shepherd's Boy. 

' But we will come again to this valley of Humiliation. It is 
the best and most fruitful piece of ground in all these parts. It 
is a fat ground ; and, as you see, consisteth much in meadows • 
and if a man was to come here in the summer-time, as we do 
now, if he knew not any thing before thereof, and if he also 
delighted himself in the sight of his eyes, he might see that 
which would be delightful to him. Behold, how green this 
valley is ; also how beautiful with lilies.* 1 have also known 
many labouring men that have got good estates in this valley 
of Humiliation ; (for " God resisteth the proud, but giveth 
more grace to the humble ;") for indeed it is a very fruitful 
soil, and doth bring forth by handfuls. Some also have wished, 
that the next way to their Father's house were here, that they 
might be troubled no more with either hills or mountains to go 
over : but the wa}' is the way, and there is an end. (/j) 

Now as they were going along, and talking, they espied a 
boy feeding his father's sheep. The boy was in very mean 
clothes, but of a fresh and well-favoured countenance ; and as 
he sat by himself he sung. • Hark,' said Mr. Great-heart, 'to 
what ihe shepherd's boy saith :' so they hearkened, and he 
said — 

• He that is tlown, needs fear no fall : 

He that is low, no pride : 
He that is humble ever shall 

Have God to be his Guide. 

* Sol. Song ii. 1. James iv. 6. 1 Pet. v. 5. 
him to conclude that his past experience was a delusion, and tliat God 
was become his enemy ; and this unscriptural way of judging concerning 
his state seems to have made way for the dark temptations that followed. 
Wore it not for such mistakes, humiliating diirj-eusations and experiences 
would not have any necessary connexion Avith terror; and they would 
give less occasion to temptations, than prosperity and comfort do : while 
a lowly condition is exempted from the nmnbcrlcss snares, incumbrances, 
and anxieties of a more exalted station ; and humility is the parent of pa- 
tience, meekness, conteutmeut, thankfulness, and every holy disposition 
that can enrich and adorn the soul. A fur greater proportion of belicveri 
are found in inferior circumstances, than among the wealthy ; and they 
who are kept low commonly thrive the best, and are most simple and dili- 
gent. Without poverty of spirit, we cannot possess " the unsearchable 
riches of Christ :" and more promises are made to the humble, than to any 
other character whatsoever. 

Qi) The consolations of humble believers, even in thuir lowest abase- 
ment, when favoured by the exhilirating and fertilizing beams of the Son 
of Righteousness, are represented under this emblem. The lilies are tho 
bftrmless and holy disciples of Christ, who adoru a poor and obscure con 



Advantages of a lowly condition. 283 

I am content with what I have, 

Little be it or much : 
And, Lord, contentment still I crave. 

Because thou savest such. 
Fulness to such a burden is 

That go or pilgrimage : 
Here little, and hereafter bliss, 

Is best from age to age.'* 

Then said the guide, ' Do you hear him ? I will dare to say 
this boy lives a merrier life, and wears more of the herb called 
hearf s-easc in his bosom, than he that is clad in silk and velvet. 
But we will proceed in our discourse.' (t) 

In this valley our Lord formerly had his country-house, he 
loved much to be heie : he loved also to walk in these mea- 
dows, and he found the air w;;s pleasant. Besides, here a man 
shall be free from the noise, and from the hurryings of this life : 
all states are full of noise and confusion, only the valley of Hu- 
miliation is that empty and solitary place. Here a man shall 
not be let and hindered in his contemplation, as in other places 
he is apt to be. This is a valley that nobody walks in, but 
those that love a Pilgrim's .life. And though Christian had the 
hard hap to meet with ApoUyon, and to enter with him in a 
brisk encounter ; yet I m.ust tell you, that in former times men 
have met with Angels here, have found pearls here, and have 
in this place found the words of life. t 

Did [ say our Lord had here in former days his country- 
house, and that he loved here to walk ? I will add, in this 
place, and to the people that live and trace these grounds, he 
has left a yearly revenue, to be faithfully paid them at certain 
seasons for their maintenance by the way, and for their further 
encouragement to go on their pilgrimage, (/c) 

* Heb. xiii. 5. t Hos. xii. 4, .3. 

dition of life ; and who are an ornament to religion, being " clothed with 
humility." Many grow rich in faith and good works in retirement and 
obscurity; and become averse, even at the cull of duty, to emerge from 
it, lest any advancement should lead them into temptation, stir up their 
pride, or expose tliem to envy and contention. 

(i) Perhaps the ShcpheriTs boy may refer to the obscure but quiet sta- 
tion of some pastors over small congregations, who live almost unknown 
to their brethren, but are in a measure useful, and very comfortable. 

(k) Our Lord chose retirement, poverty, and an obscure station, as the 
rest and delight of his own mind ; as remote from bustle and contention, 
and favourable to contemplation and devotion : so that his appearance in 
a public character, and in cro^vded scenes, for the good of mankind _(ind 



864 Mircy is well in the valley. 

Now, as they went on, Samuel said to Mr. Great-heart, ' Sir/ 
1 perceive that in this valley my father and Apollyon had their 
battle ; but whereabout was the fight ? for I perceive this val- 
ley is large.' 

Gr.-H. Your father had the battle with Apollyon, at a place 
yonder before us, in a narrow passage just beyond Forgetful 
Green. And indeed that place is the most dangerous place in 
all these parts : for if at any time Pilgrims meet with any brunt, 
it is when they forget what favours they have received, and 
how unworthy they are of them. (Z) This is the place also, 
where others have been hard put to it. — But more of the place 
when we are come to it ; for I persuade myself, that to this 
day there remains either some sign of the battle, or some mon- 
ument to testify that such a battle was there fought. 

Then said Mercy, I think I am as well in this valley as I 
have been any where else in all our journey : the place, me- 
thinks, suits with my spirit. I love to be in such places, where 
there is no rattling with coaches, nor rumbling with wheels ; 
methinks, here one may, without much molestation, be think- 
ing what he is, whence he came, what he has done, and to what 
the King has called him : here one may think, and break at 
heart, and melt in one's spirit, until one's eyes become " as the 
fishpools of Heshbon." They that go riglitly through this 
" Valley of Baca, make it a well ; the rain, that God sends 
down from heaven upon them that are here, also filleth the 
pools." This valley is that from whence also the King will give 

the glory of Uie Father, was a part of his self-denial, in which "he pleased 
not himself," — Indeed there is a peculiar congeniality between a lowly 
mind, and a lowly condition : and as much violence is done to the inclina- 
tions of the humble, when they are rendered conspicuous and advanced 
to high stations, as to those of the haughty, when they are thrust down 
into obscurity and neglect. Other men seem to be banished into this Val- 
ley ; but the poor in spirit love to walk in it : and, though some believers 
here struggle with distressing temptations, others in passing through it 
enjoy much communion with God. 

(Z) When consolations and privileges betray us into forgetfuhiess of our 
entire uuworthiness of such special favours, humiliating dispensations 
commonly ensue,; and these sometimes reciprocally excite murmurs and 
forgel/nlness of past mercies. Thus Satan gains an opportnliity of assault- 
ing the soul with dreadful temptations : and, while at one moment hard 
tlioughts of God, or doubts concerning the truth of his word, are suggest- 
ed to our minds ; at the next we may be affrighted by our own dreadful 
rebellion and ingratitude, prompted to condemn ourselves as hjrpocrites, 
and almost drireu to despair. 



Memorials of Christian' s conflict. 28fi 

to them their vineyards ;* and they that go through it shall sing 
as Christian did, foi- all he met with Apoilyon. 

« It is true,' said their guide,' ' I have gone through this val- 
ley many a time, and never was better than when here. I 
have also been a conductor to several Pilgrims, and they have 
confessed the same. " To this man will I look," saith the 
King, " even to him that is poor, and of a contrite spirit, and 
that trembleth at my word." 

Now they were come to the place where the aforementioned 
battle was fought. Then said the guide to Christiana, her 
children, and Mercy, * This is the place : on this ground Chris- 
tian stood, and up there came Apoilyon against him : and, look, 
did not I tell you, here is some of your husband's blood upon 
these stones to this day. Behold, also, how here and there are 
yet to be seen upon the place some of the shivers of Apollyon's 
broken darts. See also how they did beat the ground with 
their feet as they fought, to make good their places against 
each other ; *how also, with their by-blows, they did split the 
very stones in pieces : verily Christian did here play the man, 
and showed himself, as stout as Hercules could, had lie been 
there, even he himself. When Apoilyon was beat, he made 
his retreat to the next valley, that is called the Valley of the 
Shadow of Death, unto which we shall come anon. Lo, yon- 
der also stands a monument, on v/hich is engraven this battle, 
and Christian's victory, to his fame throughout all ages.' (m) 

So because it stood just on the way-side before them, they 
stepped to it, and read the writing, which word for word was 
this — ■ 

' Hard by here was a battle fought, 

Most strange, and yet most true : 
Christian and Apoilyon sought 

Each other to subdue. 

* Sol. Songvii. 4. Psa. Ixxxiv. 5 — 7. IIos. ii. 15. 
(wi) We ought carefully to study the records left us of the temptation*, 
conflicts, faith, patience, and victories of other believers : we should mark 
well, what wounds they received, and by what misconduct they were oc- 
casioned, that we may watch and pray lest we tall in like manner. We 
ought carefully to observe, how they sui »,essfuHy repelled the various as- 
saults of the tempter, that we may learn to resist him, stedfast in the faith ; 
aud in general, their triumphs sliould animate us, to " put on," and keep 
on, " the whole armour of God, that we may be enabled to withstand iu 
the evil day." — Oo the other hand, such as liave been rendered victorious 
should readily speak of their experiences among those thai fear God, that 
they may be cautioned, instructed, and encouraged by their example. ^ 



SWf James is sick. 

The man so bravely play'd the man, 

He made the fiend to fly : 
Of which a monument I stand. 

The same to testify.' 

When they had passed by this place, they come upon the 
borders of the Shadow of Death, and this valley was longer 
than the other ;, a place also most strangely haunted with evil 
things, as many are able to testify : but these women and chil- 
dren went the better through it, because they had day-light, 
and because Mr. Great-heart was their conductor. 

When they were entered upon this valley, they thought that 
they heard a groaning, as of dead men ; a very great groaning. 
They thought also that they did hear words of lamentation, 
spoken as of some in extreme torment. These things made 
the boys to quake, the women also looked pale and wan ; but 
'their guide bid them be of good confort. 

So they went on a little farther, and they though that they 
felt the ground begin to shake under them, as if some hollow 
place was there ; they heard also a kind of hissing, as of ser 
pents, but nothing as yet appeared. Then said the boys, ♦ Are 
we not yet at the end of this doleful place ?' But the guide also 
bid them be of good courage, and look well to their feet, lest 
haply, said he, you be taken in some snare. (?j) 

Now James began to be sick, but I think the cause thereof 
was fear ; so his mother gave him some of that glass of spirits 
that she had given her at the Interpreter's house, and three of 
the pills that Mr. Skill had prepared, and the boy began to re- 
vive. Thus they went on, till they came to about the middle 
of the valley ; and then Christiana said, 'Methinks I see sorae- 

(n) The meaning of this valley has been stated in the notes on the 
first part of this work ; and the interpretation there given is here con- 
firmed. As it relates chiefly to the influence, which " the Prince of the 
power of the air' possesses over the imagination ; it must vary exceeding- 
ly, according to the constitution, animal spirits, health, education, and 
strength of mind orjudgment, ofdiflerent persons. They, who are happilj/ 
incapable of understanding either the allegory or the explanation, should 
beware of despising or- condemning such as have been thus harassed. 
And, on the other hand, these should take care not to consider such 
temptations as proofs of spiritual advancement : or to yield to them, as if 
they were essential to maturity of grace and espeeicnce ; by which means 
Satan often attains dreadful advantages. It is most advisable for tempted 
persons to consult some able, judicious minister, or compassionate and esta^ 
Wished Christian, whose counsel and prayers may be singularly useful in 
this case; obserring the assistonce which Great-heart gave to the Pil- 
grims, in passing through the valley. 



The PilgritM alarmed hy a Fiend. 887" 

tiling yonder upon the road before us ; a thing, of a shap6 
such as I have not seen.' Then said Joseph, ' Mother, what 
is it ?' ' An ugly thing, child ; an ugly thing,' said she. ' But 
mother, what is it like ?' said he. ' 'Tis like, I cannot tell 
what,' said she. ' And now it is but a little way off.' Then 
said she, * If is nigh.' 

♦ Well,' said Mr. Great-heart, * Let tlienri that are most afraid. 
keep close to me.' So the fiend came on, and the conductor 
met it ; but when it was just come to him, it vanished to all 
their sights : then remembered they what had been said some 
time ago ; "Resist the devil, and he \vill flee from you." 

They went therefore on, as being a little refreshed ; but 
they had not gone far, before Mercy, looking behind her, saw, 
as she thought, something almost like a lion, and it came a great 
padding pace after her ; and it had a h(jllow voice of roaring ; 
and at every roar that it gave, it made the valley echo, and all 
their hearts to ache, save the heart of him that was their guide. 
So it came up ; and Mr. Great-heart went behind, and put the 
Pilgrims all before him. The lion also came on apace, and 
Mr. Great-heart addressed himself to give him battle. But 
when he saw that it was determined that resistance should be 
made, he also drew back, and came no further.* 

Then they went on again, and their conductor did go before 
ihem, till they came to a place were was cast up a pit the whole 
breadth of the way ; and, before they could be prepared to go 
over that, a great mist and a darkness fell upon them, so that 
they could not see. Then said the Pilgrims, ' Alas ! now what 
shall we do V But their guide made answer, ' P'ear not, stand 
still, and see what an end will be put to this also.' So they 
staid there, because their path was marred. They then also 
thought they did hear more apparently the noise and rushing 
of the enemies ; the fire also, and smoke of the pit was much 
easier to be discerned. Then said Christiana to Mercy, ' Now 
I see what my poor husband went through ; I have heard much 
of this place, but I never was here before now. Poor man ! 
he went here all alone, in the night ; he had night almost quite 
through the way : also these fiends were busy about him, as if 
they would have torn him in pieces. Many have spoke of it, 
but none tell what the valley of the Shadow of Death should 
mean until they come into it themselves. " The heart knows its 
own bitterness ; a stranger intermeddleth not with its joy." 
To be here is a fearful thing.' 

* 1 Pet. V. 8. 



fiP8 They pray and are delivered, 

Gr.'H. This is like doing business in great waters, or likego-* 
ing down into the deep ; this is like being in the heart of the 
sea, and like going down to the bottom of the mountains ; now 
it seems as if" the earth with its bars, were about us for ever." 
" But let them that walk in darkness, and have no light, trust 
in the name of the Lord, and stay upon their God." For my 
part, as I have told you already, I have gone often through this 
valley ; and have been much harder put to it than I now am ; 
and yet you see I am alive. I would not boast, for that I am 
not mine own Saviour. But I trust ws shall have a good de- 
liverance. Come, pray for light to him that can lighten our 
darkness, and that can rebuke, not only these, but all the Sa- 
tans in hell. 

So they cried and prayed, and God sent light and deliver- 
ance ; for there was now no let in their way, no not there, 
where but now they were stopt with a pit. Yet they were 
not got through the Valley : so they went on still, and beheld 
great stinks and loathsome smells to the great annoyance of 
them. Then said Mercy to Christiana, • There is not such 
pleasant being here as at (he Gate, or at the Interpreter's, -or 
at the house where we lay last.' (o) 

* O but,' said one of the boys, ' it is not so bad to go through 
here, as it is to abide here always ; and, for aught I know, one 
reason why we must go this way to the house prepared for us, 
is, that our home might be made the sweeter to us.' 

' Well said, Samuel,' quoth the guide, ' thou hast no%v spoke 
like a man.' ' Why, if ever I get out here again,' said tbe boy, 
' I think I shall prize light and good way better tlian ever I did 
in all my life.' (p) Then said the guide, ' We shall be out by 
and by "' 

(o) Whatever attempts Satnn may make to terrify the believer, resolute 
reiistance by faith in Christ will drive him away : but if fear induces men 
to neglect the means of grace, he ■will renew his assaults on the imagina- 
tion, whenever they attempt to pray, read the scripture, or attend on any 
duty ; till for a time, or finally, they give up their religion. In this case, 
therefore, determined perseverance in opposition to every terrifying sug- 
gestion is our only safety. Yet sometimes temptations may be so multi- 
plied and varied, tJiat it may seem impossible to proceed any further ; and 
the mind of the harassed believer is enveloped in confusion and dismay, 
as if an horrible pit were about to swallow him up, or the Prince of dark- 
ness to seize upon him. But the counsel of some experienced friend or 
minister, exf'iting confidence in the power, mercy, and faithfulness of God, 
and encouraging him to " pray without ceasing," will at length make way 
for his deliverance. 

(p) Should any one, by hearing the believer say, " The sorrows of 
4eath compassed me, and the pains of hell gat hold upon me," be tempted 



Heedless slain and cast into a ditch. S8P 

So on they went, and Joseph said, • Cannot we see to the 
end of this valley as yet ?' Then said the guide, ' Look to your 
feet ; for we shall presently be among snares.' So they look- 
ed to their feet, and went on ; but were troubled much with 
the snares. — Now when they were come among the snares, 
they espied a man cast into the ditch on the left hand, with his 
flesh all rent and torn. Then said the guide, ' That is one 
Heedless, that was going this way ; he has lain there a great 
while. There was one Take-heed with him wlren be was 
taken and slain, but he escaped their hands. You cannot ima- 
gine how many are killed hereabouts, and yet men are so fool- 
ishly venturous, as to set out lightly on pilgrimage, and to come 
without a guide. Poor Christian, it was a wonder that he here 
escaped ! but he was beloved of his God ; also he had a good 
heart of his own, or else he could never have done it.* (q) 

Now they drew towards the end of the way ; and just there 
where Christian had seen the cave when he went by, out thence 
came forth Maul, a giant. This Maul did use to spoil young 
Pilgrims with sophistry ; and he called Great-heart by his 
name, and said unto him, * How many times have you been for- 
bidden to do these things V Then said Mr. Great-heart, ' What 
things V ' What things !' quoth the giant ; ' you know what 

* Part i. p. 87. 
to avoid all religions duties, company, end reflections, lest he should ex- 
perience similar terrors, let him well weigh this observation ; ' It is not so 
bad to go through here, as to abide here always.' — Nothing can be more 
absurd, than to neglect religion, lest the fear of hell should discompose a 
man's mind, when such neglect exposes him to the eternal endurance of 
it : whereas the short taste of distress, which^jnay be experienced by the 
tempted believer, will make redemption more precious, and render peace, 
comfort, and heaven at last, doubly delightful I 

(9) The discouragement of dark temptations is not so formidable, in the 
judgment of experienced Christians, as the snares connected with them : 
for, while numbers renounce their profession, to get rid of their disquie- 
tude ; many are seduced into some false doctrine that may sanction negli- 
gence, and quiet their consciences by assenting to certain notions, without 
regarding the state of their hearts, or what passes m their experience ; 
and others are led to spend all their time in company, or even to dissipate 
the gloom by engaging in worldly amusements, because retirement exposes 
them to these suggestions. In short, the enemy endeavours to terrify the 
professor, that he may drive him away from God, entangle him in heresy, 
or draw him into sin ; in order to destroy his soul, or at least ruin his 
credit and prevent his usefulness. But circumspection and prayer con- 
stitute our best preservative ; through which, they who lake heed to tlwir 
jteps escape, while the heedless are taken and d^estf oyej, for a warning to 
those that come after. 



200 Great-hearths battte with Maul, the giant. 

things : but I will put an end to your trade.' ' But pray,' said 
Mr. Great-heart, ' before we fall to it, let us understand where- 
fore we must fight.' (Now the women ;md children stood trem- 
bling, and knew not what to do.) Q,(ioth tlie giant. ' You rob 
the country, and rob it with the worst of thieves.' ' These 
are but generals,' said Mr. Great-heart, ' come to particulars, 
man.' 

Then said the giant, ' Thou practisest the craft of a kidnap- 
per ; thou galherest up women and children, and carriest them 
into a strange country, to the weakening of my master's king- 
dom.' — But now Great-heart replied, ' I am a servant of (he 
God of heaven ; my business is to persuade sinners to repent- 
ance ,• I am commanded to do my endeavour to turn men, wo- 
men and children " from darkness to light, and from the power 
of Satan to God ;" and if this be indeed the ground of thy quar- 
rel, let us fall to it as soon as thou wilt.' 

Then the giant came up, and Mr. Great-heart went to meet 
him : and as he went he drew nis sword ; but the giant had a 
club. — So without more ado they fell to it, and at the first blow 
the giant struck Mr. Great-heart down upon one of bis knees ; 
with that the women and the children cried : so Mr. Great- 
heart, recovering himself, laid about him in a full lusty man- 
ner, and gave the giant a wound in his arm ; and he fought 
for the space of an hour, to that height of heat, that the breath 
came out of the giant's nostrils, as the heat doth out of a boil- 
ing cauldron. 

Then they sat down to rest them, but Mr. Great-heart be- 
took himself to prayer, ; also the women and children did no- 
thing but sigh and cry all the time that the battle did last. 

When they had rested them and taken breath, they both fell 
to it again ; and Mr. Great-heart with a full blow f;^tched the 
giant down to the ground. ' Nay, hold, let me recover,' quoth 
he : so Mr. Great-heart let him fairly get up. So to it they 
went again, and the giant missed bat little of bi*eaking Mr. 
Great-heart's skull with his club. 

Mr. Great-heart, seeihg that, runs to him in the fidl heat of 
his spirit, and pierced him under the tifth rib ; with that the 
giant began to faint, and could hold up his club no longer. 
Then Mr. Great-heart seconded his blow, and smote the head 
of the giant from his shoulders. Then the ivomenand children 
rejoiced, and Mr. Great-heart also praised God for the deliver ■ 
ance he had wrought. 



The Pilgrim'' 3 discourse about the battle. 291 

When this was done, they among them erected a pillar, and 
fastened the giant's head thereon, and wrote under it in letters 
that passengers might read ; 

' He that did wear this head, was one 

That Pilgrims did misuse ; 
He stopp'd their way, he spared none, 

But did them all abuse : 
Until that I, Great-heart, arose. 

The Pilgriai's guide to be : 
Until that I did him oppose, 

That was their enemy.' (>) 

Now I saw that they went to the ascent, (hat was a little way 
off cast up to be a prospect for Pilgrims, Qthat was the place 
from whence Christian had the first sight ot Faithful, his bro- 
ther.)* Wherefore here they sat down and rested ; they also 
here did eat and drink, and make merry, for that they had got- 
ten deliverance from this so dangerous an enemy. As they sat 
thus and did eat, Christiana asked the guide if he had got no 
hurt in the battle ? Then said Mr. Great-heart, ' No, save a 
little on my flesh ; yet that also shall be so far from being to 
my detriment, that it is at present a proof of my love to my 

(r) This giant came out of the cave, where Pope and Pagan had resided. 
He is therefore the emblem of those formal superstitious teachers, and 
those speculating moralists, who in protestant countries have too general- 
ly succeeded the Romish priests and the heathen philosophers, in keeping 
men ignorant of the way of salvation, and in spoiling by their sophistry 
such as seem to be seriously disposed. These persons often represent 
faithful ministers, who draw off their auditors, by preaching "repentance 
towards God, and faith towards our Lord Jesus Christ," as robbers and 
kidnappers : they terrify many, (especially when they have the power of 
enforcing penal statutes,) from professing or hearing the gospel, and act- 
ing according to their consciences ; and they put the faith of God's servants 
to a severe trial. Yet perseverance, patience, and prayer, will obtain the 
victory ; and they that are strong will be instrumental in animating the 
feeble to go on their way rejoicing and praising God. But though these 
enemies may be balHed, disabled, or apparently slain, it will appear that 
they have left a posterity on earth, to revile, injure, and oppose the spirit- 
ual worshippers of God in every generation. The club with which the 
giant was armed, may mean the secular arm or power by which opposers 
of the gospel are generally desirous of enforcing their arguments and per- 
euasions. " We have a law, and by our law he ought to die ;" this deci- 
sion, like a heavy club, seems capable of bearin» all down before it : nor 
can any withstand its force, but those who rely on Him that is stronger 
than all. 

* Part i. p. 93. 



292 Hontstffrom the. town of Stupidily,' 

Master and you, and shall be a means, by grace, to increase my 
reward at last.' 

Chr. But was you not afraid, good sir, when you saw him 
come with his club ? 

' It is my duty,' said he, « to distrust my own ability, that I 
may have reliance on Him that is stronger than all.'* 

Chr. But what did you think, when he fetched you down to 
the ground at the first blow ? 

' Why I thought,' quoth he, ' that so my Master himself was 
served, and yet he it was that conquered at last.' 

Mat. When you all have thought what you pleuse, I think 
God has been wonderful good unto us, both in bringing us out 
of this valley, and in dehvcring us out of the hand of this ene- 
my ; for my part, I see no reason why we should distrust our 
God any more, since he has now, and in such a place as this, 
given us such testimony of his love as this. 

Then they got up and went forward. — Now a little before 
them stood an oak : and under it, when they come to it, they 
found an old Pilgrim fast asleep : they knew that he was a Pil- 
grim by his clothes, and his staflf, and his girdle. 

So the guide, Mr. Great-heart, awaked him ; and the old 
gentleman, as he lifted up his eyes, cried out, ' What's the 
matter ? Who are you ? and what is your business here ?' 

Gr.-H. Come, man, be not so hot, here is none but friends. 
— .Yet the old man gets up, and stands upon his guard, and will 
know of them what they were. Then said the ^uide, ' My 
name is Great-heart ; I am the guide of these Pilgrims, which 
are going to the Celestial Country.' 

Then said Mr. Honest, ' I cry your mercy ; I feared that 
you had been of the company of those that sometime ago did 
rob Little-faith of his money ; but now I look better about me, 
I perceive you are honester people.' (s) 

* 2 Cor. iv. 
(s) The allegory requires us to suppose, that there were some places 
in which the Pilgrims might safely sleep ; so that nothing disadvanta- 
geous to the character of this old disciple seems to have been intended. — 
An avowed dependence on Christ for righteousness, a regard to the worJ 
of God, aud an apparent sincerity in word and deed, mark a man to be a 
Pilgrim, or constitute a professor of the gospel : but we should not too 
readily conclude every professor to be a true believer. The experienced 
Christian will be afraid of new acquaintance ; in his most unwntchful 
seasons he will be readily excited to look about him ; and will be fully 
convinced that no enemy can hurt him, unless lie is induced to yield to 
teoiptatioQ and commit sin.. 



Ilia behaviour to the Pilgrims. 9SS 

Gr.-H. Why, what would or could you have done, or helped 
yourself, if we indeed had been of that company ? 

Hon. Done ! why I would have fought as long as breath had 
been in me ; and had I so done, I am sure you could never have 
given me the worst on't ; for a Christian can never be over- 
come, unless he should yield himself. 

♦ Well said, father Honest,' quoth the guide : ' for by this 1 
know thou art a cock of the right kind, for thou hast said the 
truth.' 

Hon. And by this also I know that thou knowest what true 
pilgrimage is : for all others do think, that we are the soonest 
overcome of any. 

Gr.-H. Well, now wc are happily met, let me crave your 
name, and the name of the place where you came from ? 

Hon. My name I canxot : but I came from the town of Stupi- 
dity ; it heth about four degrees beyond the city of Destruction. 
■ Gr.-H. Oh ! are you that countryman then? I deem I have 
half a guess of you : your name is old Honesty, is it not ? — So 
the old gentleman blushed, and said, ' Not Honesty in the ab- 
stract : but Honest is my name, and I wish that my nature may 
agree to what I am called.' 

' But, sir,' said the old gentleman, ' how could you guess 
that I am such a man, since I cnme from such a place ?' (i) 

Gr.-H. I have heard of you before, by my Master ; for he 
knows all things that are done on the earth : but I have often 
w^ondered that any should come from your place, for your town 
is worse than is the city of Destruction itself. 

Hon. Yes, we lie more off from the sun, and so are more 
cold and senseless ; but was a man in a mountain of ice, yet if 
the Son of Righteousness will arise upon him, his frozen heart 
shall feel a thaw. And thus it has been with me. (m) 

(t) Honesty in the abstract seems to mean sinless perfection. The Pil- 
grim was a sound character, but conscious of many imperfections, of which 
he was ashamed, and from which he sought deliverance. The nature of 
faith, hope, loA'e, patience, and other boly dispositions is described in scrip- 
ture, as a man would define gold, by its essential properties. This shows 
what they are in the abstract : but as exercised by us, they are always 
piixcd with considerable alloy ; and we are richer or poorer in this re» 
spect, in proportion to the degree of the gold or of the alloy which is found 
in our characters. 

(m) The Lord sometimes calls those sinners, whose character, coilnex- 
ions, and situation, seem to placs them at the greatest distance from him ;• 
that the riches of his mercy and the power of his grace may be thu» ren 
dered the more conspicuous and illustrious. 

25* 



234 Fearing, a troublesome Pilgrim. 

Gr.-H. I believe it, father Honest, I believe it ; for I know 
(he thing 13 true. 

Then the old gentleman saluted all the Pilgrims with a holy 
kiss of charily ; and asked them of their names, and how they 
had fared since they had set out on their pilgrimage. 

Then said Christiana, * My name, I suppose, you have heard 
of; good Christian was my husband, and these four were his 
children.' — But cfin you think how the old gentleman was 
taken, when she told him who she was ! He skipped, he smil- 
ed, and blessed them with a thousand good wishes ; saying, ' 1 
have heard much of your husband, and of his travels and wars, 
which he underwent in his days. Be it spoken to your com- 
fort, the name of your husband rings all over these parts of the 
world ; his faith, his courage, his enduring, and his sincerity 
under all, has made his name famous.' — Then he turned him 
to the boys, and asked of them their names, which they told 
him. And then said he unto them, ' Matthew, be thou like 
Matthew the publican, not in vice but in virtue. Samuel,' said 
he, ' be thou like Samuel the prophet, a man of faith and pray- 
er. Joseph,' said he, ' be thou like Joseph in Potij.Viar's house, 
chaste, and one that flees from temptation. And James, be 
thou like James the Just, and like James the brother of our 
Lord.'* Then they told him ot Mercy, and how she had left 
ner town and her kindred to come along with Christiana and with 
her sons. At that the old honest man said, ' Mere}' is thy name : 
by mercy shalt thou be sustained, and carried through all those 
difficulties that shall assault thee in thy way, till thou shalt come 
thither, where thou shalt look the Fountain of mercy in the 
face with comfort.' 

All this while the guide, Mr. Great-heart, was very well 
pleased, and smiled upon his companions. 

flfow, as they walked together, the guide asked the old gen- 
tleman, ' If he did not know one Mr. Fearing, that came on pil- 
grimage out of his parts ?' 

' Yes, very well,' said he. ' He was a man that had the root 
of the matter in him ; but he was one of the most troublesome 
Pilgrims that 1 ever met with in all my days.' 

Gr.-H. I perceive you knew him ; for you have given a 
very right character of him. 

Hon. Knew him ! I was a great companion of his ; I was 

* Matt. X. 3. Psa. xcix. 6. Gen. xxxix. Acts i. 13, 14, 



Hts conduct at first setting out. 296 

with him moat an end ; when he first began to think of what 
would come upon us hereafter, I was with him. 

Gr.-H. I Wijs his guide from my Master's house to the gate 
of the Celestial City. 

Hon. Then you knew him to be a troublesome one. 

Gr.-H. I did so ; but I could very well bear it ; for men of 
my calling are oftentimes intrusted with the conduct of such as 
he was, (tw) 

Ho7i. Well then, pray let us hear a little of him, and how he 
managed himself under your conduct. 

Gr.-H. Wh}', he was always afraid that he should come 
short whither he had a desire to go. Every thing frighted 
him that he heard any body speak of, that had but tlie least ap- 
pearance of opposition in it. I hear that he lay roaring at the 
Slough of Despond, for above a month together ; nor durst he, 
for all he saw several go over before him, venture, though 
they many of them offered to lend him their hand I He would 
not go back again neither ! The Celestial City ! he said he 
should die if he came not to it ; and yet he wms dejected at 
every difficulty, and stumbled at every sti*avv. that anybody cast 
in his way. — Well, after he had lain at the Slough of Despond 
a great while, as I have told you, one sun-shine morning, I 
don't know how, he ventured, and so got over ; but when he 
was over he would scarce believe it. He had, I think, a Slough 
of Despond in his mind, a slough that he carried every where 
with him, or else he could never have been as he was. So he 
came up to the gate (you know what I mean.) that stands at 

(«') The character and narrative of Fearing has been generally admir- 
ed by experienced readers, as drawn and arranged with great judgment, 
and in a very affecting manner. Little-faith, mentioned in the First Part, 
was faint-hearted and distrustful ; and thus he contracted guilt, and lost 
his comfort : but Fearing dreaded sin, and coming short of heaven, more 
than all that flesh could do unto him. He was alarmed at the least ap- 
pearance or report of opposition ; but this arose more from conscious 
v.'eakness, and the fear of being overcome by temptation, than from a re- 
luctance to undergo derision or persecution. The peculiarity of this de- 
scription of Christians must be traced back to constitution, habit, first im- 
pressions, disproportionate and partial views of truth, and improper in- 
structions : th: . e concurring with weakness of faith, and the common in- 
firmities of human nature, give a cast to their experience and character, 
■which renders them uncomfortable to themselves, and troublesome to 
others. Yet no competent judges doubt but they have the root of the 
matter in them ; and none are more entitled to the patient, sympathizing, 
and tender attentiou of aiinisters and Christians. 



S96 His conduct at first ieiting out, 

the head of this way ; and there also he stood a good wh'ile, 
hefore he would venture to knock. When the gate was open- 
ed, he Avould give back, and give place to oth^;-, and say, that 
he was not worthy : for all he got before some to the gate, yet 
many of them wtnt in before him There the poor man would 
stand shaking and shrinking ; 1 dare say it would have pitied 
one's heart to have seen him : — nor would he go back again. 
At last he took the hammer that hanged at the gate in his hand, 
and gave a small rap or two ; then one opened to him, but he 
shrunk back as before. He that opened, stepped out after him, 
and said, ' Thou trembling one, what wantest thou V With that 
he fell down to to the ground. He that spake to him, wonder- 
ed to see him so faint. He said to him, ' Peace to thee ; up, 
for I have set open the door to thee ; come in, for thou art 
blessed.' With that he got up, and went in trembling ; and 
when that he was in, he was ashamed to show his face. Well, 
after he had been entertained there awhile, (as you know how 
the manner is,) he was bid go on his way, and also told the way 
he should take. So he went till he came to our house : but 
as he behaved himself at the gate, so he did at my Master the 
Interpreter's door. He lay thereabout in the cold a good while, 
before he would venture to call : yet he would not go back : 
and the nights were long and cold then. Nay, he had a note 
of necessity in his bosom to my Master, to receive him, and 
grant him the comfort of his house, and also to allow him a 
stout and valiant conductor, because he was himself so chicken- 
hearted a man ; and yet for all that, he was afraid to call at the 
door. So he lay up and down thereabouts, till, poor man ! he 
was almost starved : yea, so great was his dejection, that, 
though he saw several others for knoq^iing got in, yet he was 
afraid to venture. At last, I think, I looked out of the window, 
and, perceiving a man to be up and down about the door, I 
went out to him, and asked what he was ; but, poor man ! the 
water stood in his eyes : so I perceived what he wanted. I 
went therefore in, and told it in the house, and we showed the 
thing to our Lord ; so he sent me out again to entreat him to 
come in ; but, I dare say, I had hard work to do it. At last 
he came in ; and, 1 will say that for my Lord, he carried it 
wonderfviUy loving to bin. There were but a few good bits at 
the table, but some of it was laid upon his trencher. Then he 
presented the note ; and my Lord looked thereon, and said his 
desire should be granted. So when he had been there a good 



His conduct at the Crois. 297 

while, he seemed to get some heart, and to be a little more com- 
forted. For my Master, you must know, is one of very tender 
bowels, especially to them that are afraid : wherefore he car- 
ried it so towards him, as might tend most to his encourage- 
ment. Well, when he had a sight of the things of the place, 
and was ready to take his journey to go to the City, my Lord, 
as he did to Christian before, gave him a bottle of spirits, and 
some comfortable things to eat. Thus we set forward, and I 
went before him ; but the man was but of few words, only he 
would sigh aloud. 

When we were come to where the three fellows were hang- 
ed, he said, that he doubted that that would be his end also. 
Only he seemed glad when he saw the Cross and the Sepulchre. 
There I confess he desired to stay a little to look, and he seem- 
ed for a while after to be a little comforted. 

When he came to the hill Difficulty, he made no stick at that, 
nor did he much fear the lions : for you must know, that his 
trouble was not about such things as these ; his fear was about 
his acceptance at last. 

I got him in at the house Beautiful, I think, before he was 
willing; also when he was in, I brought him acquainted with 
the damsels that were of the place, but he was ashamed to 
make himself much for company : he desired much to be alone, 
yet he always loved good talk, and often would get behind the 
screen to hear it : he also loved much to see ancient things, 
and to be pondering them in his mind. He told me afterward, 
that he loved to be in those two houses from which he came 
last, to wit, at the gate, and that of the Interpreter, but that he 
durst not be so bold as to ask. (x) 

(x) Christians, wlio resemble Fearing, are greatlj' retarded in their pro- 
gress by discouraging apprehensions ; they aie apt to spend too much time 
in unavailing complaints ; they do not duly profit by the counsel and as- 
sistance of their brethren ; and they often neglect the proper means of get- 
ting relitjf from their terrors : yet they cannot think of giving up their 
feeble hopes, or of returning to their forsaken worldly pursuits and plea- 
sures. I'hey are, indeed, helped forward, through the mercy of God, in 
a very extraordinary manner : yet they still remain exposed to alarms and 
discouragements, in every stage of their pilgrimage : nor can they ever 
liabitually rise superior to them. They are afraid even of relying on 
Christ for salvation ; because they have not distinct views of his love, and 
the methods of his grace ; and imagine some other qualification to be ne- 
cessary, besides the willingness to seek, knock, and ask for the promised 
blessings, with a real desire of obtaining them. They imagine, that there 
bas been something in their past life, or that there is some peculiaritv in 



298 Ilis conduct in the valley of the Shadow of Death. 

When we went also from the house Beautiful, down the hill, 
into the valley of Humiliation, he went down as well as ever I 
saw a man in my life : for he cared not how mean he was, so 
he might be happy at last. Yea, I think there was a kind of 
sympatliy betwixt that valley and him : for I never saw him 
better in all his pilgrimage, than he was in that valley. 

Here he would lie down, embrace the ground, and kiss the 
very flowers that grew in this valley.* He would now be up 
every morning by break of day, tracing and walking to and fro 
in the valley. 

But when he was come to the entrance of the valley of the 
Shadow of Death, I thought I should have lost my man ; not 
for that he had inclinations to go back, (that he always abhor- 
red,) but he was ready to die for fear. « Oh the hobgoblins 
will have me, the hobgoblins will have me 1' cried he ; and I 
could not beat him out on't. He made such a noise, and such 
an outcry here, that had they but heard him, it was enough to 
encourage them to come and fall upon us. But this I took very 

* Lam. iii. 27—29. 
their present habits and propensities, and way of applying to Christ, which 
may exclude them from the general benefit : so that they pray with difli- 
Jeuce ; and heln^ consciously unworthy, can hardly belie\'e that the Lord 
regards them, or will grant their requests. They are also prone \^kver- 
look the most decisive evidences of their reconciliation to God ;^rod to 
persevere in arguing with perverse ingenuity against tlieir own manifest 
happiness. The same mixture of humility and unbelief renders persons 
of this description backward in associating with their brethren, and in fre- 
quenting those companies in which they might obtain further instruction : 
for they are afraid of being considered as believers, or even serious inqui- 
rers ; so that affectionate and earnest persuasion is requisite to prevail 
with them to join in those religious exercises by whicli Christians espe- 
cially receive the teaching of the Holy Spirit. Yet tljis arises not from 
disinclination, but diiTidence ; and tliough they are often peculiarly fa- 
voured with seasons of great comfort, to counterbalance their dejections ; 
yet tlic}' never hear or read of those who "• have drawn back to perdition," 
but they are terrified with the idea, that they shall shortly resemble them : 
£0 that every warning given against hypocrisy and self-deception seems to 
point them out by name, and every new discovery of any fault or mistake 
m their views, temper, or conduct, seems to decide their doom. At the same 
time, they are often remarkably melted into humble admiring gratitude, 
by contemplating the love and sufferings of Chiist, and seem to delight in 
hearing of that subject above all others. They do not peculiarly fear dif- 
liculties, self-denial, repi oaches or persecution, which deter numbers from 
making un open profession of religion : and yet they are more backward 
in this respect than others ; because they deem themselves unworthy to 
be admitted to such privileges, and into such society ; or else are appre- 
hensive of being finally separated IVom them, or becoming a dtsgriice to 
religion. 



Hts conduct at Vanity Fair. 299 

great notice of, that this valley was as quiet when he went 
through it, as ever I knew it before or since. I suppose those 
enemfes here had now a special check from our Lord, and a 
command not to meddle until Mr. Fearing was passed over it.(ij) 

It would be too tedious to tell you of all ; we will therefore 
only mention a passage or two more. When he v.'as come to 
Vanity-Fair, I thought he would have fought with all the men 
m the Fair ; 1 feared there we should both have been knocked 
on the head, so hot was he against their fooleries. Upon the 
Enchanted Ground, he also was very wakeful. But, when he 
was come at the River where was no bridge, there again he 
was in a heavy case : 'Now, now,' he said, 'he should be 
drowned for ever, and so never see that face with comfort, that 
he had come so many miles to behpld.' And here also I took 
notice of what was very remarkaBle ; the water of that River 
was lower at this time than ever I saw it in all my life : so he 
went over at last, not much above wet-shod. When he was 
going up to the Gate, I began to take m}' leave of him, and to 
wish him a good reception above ; so he said, ' I shall, I shall :' 
then parted we asunder, and I saw him no more. 

Han. Then, it seems, he was well at last ? 

Gr.-H. Yes, yes, I never had doubt about him ; he was a 
man of a choice spirit : only he was always kept very low, and 
that made his life so burdensome to himself, and so very trou- 
blesome to others.* He was, above many, tender of sin ; he 
was so afraid of doing injuries to others, that he would often 
deny himself of that which is lawful, because he would not of- 
fend.t 

Hon. But what should be the reason that such a good man 
should be all his days so much in the dark ? 

Gr.-H. There are two sorts of reasons for it ; one is. The 

* P?a. Ixxxviii. + Rom. xiv. 21. 1 Cor. viii. 13. 

(jy) A low and obscure situation suits the disposition of the persons here 
described : they do not object to the most humiliating- views of their own 
hearts, of human nature, or of the way of salvation ; they are little tc-mj/t- 
ed to covet eminence among their brethren, and find it easier "■ to esteem 
others belter than themselves," than persons of a different frame of mind 
can well conceive. — On the other hand, their imaginations are peculiarly 
susceptible of impressions, and of the temptations represented by the val- 
ley of the Shadow of Death : so that in this respect they need more than 
others the tender and patient instructions of faithful ministers : while they 
repeat the fame complaints, and urge the same objections againt them- 
selves, that have already been obviated again and again. But the tender 
compa'sion of the I^ord to them should suggest an useful instruction to hia 
servant*, on this part of their work. 



306 Remarks on Fearing's character, 

wise God will have it so ; some must pipe and some must 
weep :* now Mr. Fearing was one that played upon the bass. 
He and his fellows sound the sackbut, whose notes are more 
doleful than notes of other music are : though, indeed, some 
say, the bass is the ground of music. And, for my part, I care 
not at all for that profession, that begins not in heaviness of 
mind. The first string that the musician usually touches is the 
bass, when he intends to put all in tune : God also plays upon 
this string first, when he sets the soul in tune for himself Only 
there was the imperfection of Mr. Fearing, he could play upon 
no other music but this, till towards the latter end. 

[I make bold to talk thus metaphorically, for the ripening of 
the wits of young readers ; and because, in the book of Reve- 
lation, the saved are compared to a company of musicians, that 
play upon their trumpets and harps, and sing their songs be- 
fore the throne.!] 

Hon. He was a very zealous man, as one may see by what 
relation you have given of him. Difficulties, lions, or Vanity- 
Fair, he feared not at all : it was only sin, death, and hell, that 
%vere to him a terror ; because he had some doubts about his 
interest in that Celestial Country. 

Gr.-H. You say right ; those were the things that were his 
troubles : and they, as you have well observed, arose from the 
w'eakness of his mind thereabout, not from weakness of spirit, 
as to the practical part of a pilgrim's life. I dare believe, that, 
as the proverb is, ' He could have bit a fire-brand, had it stood 
in his way :' but those things, with which he was oppressed, 
no man ever yet could shake off with ease. 

Then said Christiana, ' This relation of Mr. Fearing has 
done me good : I thought nobody had been like me ; but I see 
there was some semblance betwixt this good man and I. Only 
we differ in two things : his troubles were so great, that they 
brake out ; but mine I kept within. His also lay so hard upon 
him, they made him that he could not knock at the houses pro- 
vided for entertainment ; but my troubles were always such as 
made me knock the louder.' 

Mer. If I might also speak niy mind, I must say, that some- 
thing of him has also dwelt in me ; for I have ever been more 
afraid of the Lake, and the loss of a place in Paradise, than I 
have been at the loss of other things. O ! thought I, may I 

• Matt. xi. 16— TB. + Rev. xiv. 2, 3. 



A commendation of Godly fear. 301 

liave the happiness to have a habitation there, it is enough, 
though I part with all the world to win it. 

Then said Matthew, ' Fear was one thing that made me think 
that I was for from having that within me tliat accompanies sal- 
vation ; but if it was so with such a good man as he, why may 
it not als|0 go well with me ?' 

♦ No fears, no grace,' said James. ' Though there is not al- 
ways grace where there is the fear of hell ; yet to be sure 
there is no grace where there is no fear of God.' 

Gr.-H. Well said, James ; thou hast hit the mark ; for "the 
fear of God is the beginning of wisdom ;" and, to be sure, they 
that want the beginning, have nether middle nor end. But we 
will here conclude our discourse of Mr. Fearing, after we have 
sent after him his farewell. 

' Whilst, Master Fearing, thou didst fear 

Thy God, and wast afraid 
Of doing any thing, while here. 

That would have theebetray'd: 
And didst thou fear the lake and pit ? 

Would others did so too ! 
For as for them, that want thy wit. 

They do themselves undo.' (s) 

Now I saw that they all went on in their talk ; for, after Mr. 
Great-heart had made an end with Mr. Fearing, Mr. Honest 

(s) No Christians are more careless about the opinion of the world, or 
more zealous against its vanities, than persons of this description ; or more 
watchful in times of ease and prosperity ; but the prospect of death is of- 
ten a terror to them ; especially when they suppose it to be at hand ; yet 
they often die with remarkable composure and comfort. Few ministers, 
who have had an opportunity of carefully observing the people intrusted 
to their pastoral care, can help thinking of some individual, who might 
seem to have been the original of this admirable portrait ; which is full 
of instruction both to them, and the timid, but conscious part of their con- 
gregations. Indeed numbers, wlio are not characteristically Fearfuls, 
Iiave something of the same disposition in many particulars. But such as 
fear reproach and self-denial more than those things which this good man 
dreaded, bear a contrary character, and are travelling the road to an op- 
posite place : and even they whose Qonfidence of an interest in Christ fa». 
exceeds the degree of their humiliation, conscientiousness, abhorrence of 
sin, and victory over the world, may justly be suspected of having begun 
their religion in a wrong manner ; as they more resemble the stony-ground 
hearers, who " receive the word with joy, but have no root in themselves," 
than those who " sow in tears, to reap in joy." For " godly sorrow work- 
elh repentance unto salvation, not to be repented of." 

26 



302 Self-zoiWs plea for Jiis Principles. 

began to tell thenl of another, but his name was Mr. Selt-will. 
' He pretended himself to be a Pilgrim,' said Mr. Honest : * but, 
I persuade myself, he never c.-.me in at the gate that stands at 
the head ot the way.' 

Gr.-H. Had you ever any talk with him about it? 

Hon. Yes, more than once or twice : but he would always 
be like himself, self-zcilled. He neitlier cared for man, nor 
argument, nor example : what his mind prompted him to, that 
would he do ; and nothing else could he be got to. 

Gr.-H. Pray what principles did he hold ? for I suppose 
yoti can tell. 

Ho7i. He held, that a man might follow the vices as well as 
the virtues of the Pilgrims ; and that if he did both he should 
be certainly saved. 

Gr.-H. How ! If he had said, it is possible for the best to be 
guilty of the vices, as weU as partake of the virtues of the Pil- 
grims, he could not much have been blamed. For indeed we 
are exempted from no vice absolutely, but on condition that 
we watch and strive. But this, I perceive, is not the thing : 
but, if I understand you right, your meaning is, that he was of 
the opinion, that it was allowable so to be. 

Hon. Ay, ay, so 1 mean ; and so he believed and practised. 

Gr.-H. But what grounds had he for so saying ? 

Hon. Why, he said he had the Scriptures for his warrant. 

Gr.-H. Pr'ythee, I\Ir. Honest, present us with a few parti- 
culars. 

Hon. So I will. He said, to have to do with other men's 
wives, had been practised by David, God's beloved ; and there- 
fore he could do it. He said, to have more v,'omen than one, 
was a thing that Solomon practised ; and therefore he could do 
it. He said that Sarah and the godly midwives of Egypt lied, 
and so did Rahab ; and therefore he could do it. He said, 
that the disciples went, at the bidding of their Master, and took 
awaj' the owner's ass ; and theretbre he could do so too. He 
said, that Jacob got the inheritance of his father in a way of 
guile and dissimulation ; and therefore he could do so too. 

Gr.-H. Highly base, indeed! and are you sure he was of 
this opinion ? 

Hon. I have heard him plead for it, bring Scripture for it, 
bring arguments for it, &:c. 

Gr.-H. An opinion that is not fit to be with any allowance 
in the world ! 



Self-reill-s Principles confuted hij Great-heart. 303 

Ho)i. You must understand me right : he did not say that 
any man might do this ; hut that those who had the virtues of 
those that did such things, might also do the same. 

Gr.-H. But what more false than such a conclusion ? for this 
is as much as to say, that, because good men heretofore have 
sinned of infirmity, therefore he had allowance to do it of a pre- 
sumptuous mind : or if, because a child, by the blast of wind, 
or for that it stumbled at a stone, fell down, and defiled itself in 
mire, therefore he might wilfully lie flown and wallow like a 
boar therein ! Who could have thougiit that any one could so 
far have been blinded by the power of lust ? But what is 
wiitten must be true : " They stumbled at the word, being 
disobedient ; whereunto also they v.Pi-e appointed."* His 
supposing that such may have the godly man's virtues, who ad- 
dict themselves to his vices, is also a delusion as strong as the 
other. It is just as if the dog should sa}^ ' I have or may have 
the qualities of a child, because I lick up its stinking excre- 
ments.* " To eat up the sin of God's people,"! is no sign of 
one that is possessed with their virtues. Nor can I believe, 
that one that is of this opinion, can at present have faith or love 
in him. — But I know you have made strong objections against 
him ; pr'y thee what can he say for himself ? 

Ho7i, Why, he says, to do this by way of opinion, seems 
abundantly more honest thao to do it and yet hold contrary to 
it in opinion. 

Or. -II. A very wicked answer ; for, though to let loose the 
bridle to Ivists, while our opinions are against such things, is 
bad ; 3'et to sin, and plead a toleration to do so, is worse : the 
one stumbles beholders accidentally, the other leads them iuto 
the snare. 

Iloti. There are many of this man's mind, that have not this 
man's mouth ; and that makes going on pilgrimage of so little 
esteem as it is. (a) 

* 1 Pet. ii. 8. t rios. iv. 8. 

(rt) The author peculiarly excels in conU-astiug his characters, of which 
a striking instance here occurs. The precedinjf episode relates to a very 
conscientious Christian, who, through weak faith and misapprehension, 
carried his self-suspicion to a troublesome and injurious extreme: and 
we have next introduced a false professor, v/ho, pretending to strong &ith, 
made his own obstinate self-will the only rule of his conduct. Yet in re- 
ality this arises from total unbelief: for the word of God declares such 
j)«r?ons to be unregenerate, under the wrath of God, " in the gall of bit- 
terness and the bond of iniquity." — It would hardly be imagined, that jnco 



304 Jl false Alarm. 

Gr.-H. You have said the truth, and it is to be lamented ; 
bnt he that feareth the King of Paradise shall come out of 
them all. 

Chr. There are strange opinions in the world ; I know one 
that said it was time enough to repent when he came to die. 

Gr.-H. Such are not over-wise ; that man would have been 
loath, might he have had a week to run twenty miles for his 
life, to have deferred that journey to the last hour of that week. 

Hon. Yon say right ; and yet the generality of them that 
count themselves Pilgrims, do indeed do thus. I am, as you 
see, an old man, and have been a traveller in this road many a 
day ; and I have taken notice of many things. 

I have seen some, that set out as if they would drive all the 
world before them, who yet have, in (cw days, died as they in 
the wilderness, and so never got sight of the promised land. — 
I have seen some, that have promised nothing, at first sel.ting 
out to be Pilgrims, and that one would have thought could not 
have lived a day, that yet proved very good Pilgrims. — I have 
seen some who have run hastily forward, that again hive, after 
a little time, ran just as fast back again. — I have seen some 
who have spoken very well of a Pilgrim's life at first, that after 
a while have spoken as much against it. — I have heard some, 
when they first set out for Paradise, say positively, ' There is 
such a place ;' who, when they have been almost there, have 
come back again, and said, * There is none.' — I have heard 
some vaunt what they would do, in case they should be oppos- 
ed, that have, even at a false alarm, fled faith, the Pilgrim's 
way, and all. 

could be found maintaining such detestable sentiments as are here slated, 
did not facts most awfully prove it ! We need not, however, spend time 
in exposing such a character : a general expression of the deepest detesta- 
tion may suffice ; for none who have been given up to such strong delu- 
sion, can reasonably be supposed accessible to the words of truth and so- 
berness. Nor can they succeed in perverting others to such palpable and 
gross absurdities and abominable tenets ; except they meet with those, 
that have long provoked God, by endeavouring to reconcile a wicked life 
with the hope of salvation. But it may properly be observed, thnt seve- 
ral expressions, which seem to represent failh as an assurance of a per- 
sonal interest in Christ ; or to intimate, that believers have nothing to do 
with the law, even as the rule of their conduct; with many unguarded as- 
sertions concerning the liberty of the gospel, and indiscriminate declama- 
tions against doubts, fears, and a legal spirit, have a direct tendency to 
prepare the mind of impenitent sinners, to receive the poisonous princi- 
ples of avowed Antinomians. Much harm has been done in this way, and 
great disgrace brought upon the gospel : for there are many of this mau^t 
mind^ who have not ihis man's mouth. 



They enter an Inn Itept by Gains. 305 

Now 33 fhcy were thus in their way, there came one run- 
ning to meet them, and said, ♦ Gentlemen, and you of the 
weaker sort, if you love life, shift for yourselves, for the rob- 
oers are before you.' 

Then said Mr. Great-heart, ♦ They be the three that set 
upon Little-faith heretofore. Well,' said he, ' we are ready 
for them.' So they went on their way. Now they looked at 
every turning, when they should have met with the villains ; 
but, whether they heard of Mr. Great-heart, or whether they 
had some other game, they came not up to the Pilgrims. 

Christiana then wished for an Inn for herself and her chil- 
dren, because they were weary. Then said Mr. Honest, 
' There is one a little before us, where a very honourable dis- 
ciple, one Gaius, dwells.'* So they all concluded to turn in 
thither ; and the rather, because the old gentleman gave him 
80 good a report. — So when they came to the door, they went 
in not knocking ; for folks use not to knork at the door of an 
Inn. Then they called for the master of the house, and he 
came to them. So they asked if they might lie there that night ? 

Gai. Yes, gentlemen, if you be true men ; for my house is 
for none but Pilgrims. (6) Then was Christiana, Mercy, and 
the boys, more glad, for that the Inn-keeper was a lover of 
Pilgrims. So the}'^ called for rooms, and he showed them one 
Ihv Christiana and her children, and Mercy, and another for 
Mr. Great-heart and the old gentleman. 

Then said Mr. Great-heart, ' Good Gaius, what hast thou 
for supper ? for these Pilgrims have come far to-day, and are 
weary.' 

' It is late,' said Gaius, ' so we cannot conveniently go out to 
seek food, but such as I have you shall be welcome to, if that 
will. content you.' 

Gr.-H. We will be content with what thou hast in the house ; 
forasmuch as I have proved thee, thou art never destitute of 
(hat which is convenient. 

Then he went down and spake to the cook, whose name was 
Taste-that-which-is-good, to get ready supper for so n>any Pil- 

* Rom. xvi. 23. 
(Jj) The spiritual refreshment arising; from experimental and affection- 
ate conversation with Christian friends, seems to be here more especially 
inten Jecl : yet the name of Gaius suggests also tlie importance of the apos- 
tle's exhortation, " Use hospitality without grudging-." This ought to be 
attended io, even in respect to those with whom we have hitherto had no 
acquaintance, provided their characiers are properly certified to us : (it 
we are all brethren in Christ. 

Oft 26* 



306 Great-heart celebrates Christian $ Ancestors. 

grims. — This done, he comes up again, saying, * Come, my 
good friends, you are Avelcome to me, and i am glad that I have 
a house to entertain you ; and while supper is making ready, 
if you please, lat us entertain one another with some good dis- 
course.' So they all said. Content. 

Then said Gains, ' Whose nife is this aged matron ? and 
n'hose daughter is this young damsel ?' 

Gr.-IL The woman is the wife of one Christian, a Pilgrim 
in former times ; and these are his four children^ The maid 
is one of her acquaintance ; one that she hath persuaded to 
come with her on pilgrimage. The boys take all after their 
father, and covet to tread in his steps : yea, if they do but see 
any place where the old Pilgrim hath lain, or any print of his 
foot, it ministereth joy to their hearts, and they covet to lie or 
tread in the same. 

Then said Gaius, ' Is this Christian's wife, and are these 
Christian's children ? I knew your husband's father, yea, also 
his fither's fither. Many have been good of this stock ; their 
ancestors first dwelt at Antioch.* Christian's progenitors, (I 
suppose you have heard your husband talk of them,) were 
very worthy men. They have, above any that 1 know, show- 
ed themselves' men of great virtue and courage, for the Lord 
of the Pilgrims, his waj^s, and them that loved him. I have 
heard of many of your husband's relations, that have stood all 
trials for the sake of the truth. Stephen, that was one of the 
first of the family from whence your husband sprung, was 
knocked on the head with stones. t James, another of this ge- 
neration, was slain with the edge of the sword. J; To say nothing 
of Paul and Peter, men anciently of the family from whence 
your husband came, there was Ignatius, who was cast to the 
lions ; Romanus, whose flesh was cut by pieces from his bones ; 
and Polycarp, that played the man in the fire. There was he 
that was hanged up in a basket in the sun, for the wasps to eat : 
and he whom they put into a sack, and cast him into the sea to 
be drowned. It would be impossible utterly to count up all 
that family, that have suffered injui'ies and death for the love 
of a Pilgrim's life. Nor can I but be glad, to see that thy hxis- 
band has left behind him four such boys as these. I hope they 
will bear up their father's name, and tread in their father's 
steps, and come to their father's end.' 

* Acts xi. 2G. i Acts vii. 59, 60. % Acts ii. 2. 



A Commendation of Women. 307 

I 

Gr.-H. Indeed, sir, they are likely lads : they seem t6 
ibhoose heartily their father's ways. 

Gai. That is what I said ; wherefore Christian's family is 
like still to spread abroad upon the face of the ground, and yet 
to be numerous upon the face of the earth : wherefore let 
Christiana look out some damsels for her sons, to whom they 
may be betrothed, that the name of their father and the house 
of his progenitors may never be forgotten in the world. 

Hon. It is pity his family should fiill and be extinct. 

Gai. Fall it cannot, but be diminished it may ; but let Chris- 
tiana take my advice, and that's the way to uphold it. 

' And Christiana,' said this Inn-keeper, ' I am glad to see 
thee and thy friend Mercy together here, a lovely couple. And 
may I advise, Take Mercy into a nearer relation to thee : if 
she will, let her be given to Matthew, thy eldest son ; it is the 
way to preserve a posterity in the earth.' — So this match was 
concluded, and in process of time they were married : but more 
of that hereafter, (c) 

Gaius also proceeded, and said, ♦ I will now speak on the 
behalf of women, to take away their reproach. For as death 
and the curse came into the world by a woman, so also did life 
and health : " God sent forth his Son made of a woman."* 
Yea, to show how much those that came after did abhor the 

* Gen. iii. Gal. iv. 4. 
(c) The author availedhimself of the opportunity, here presented him, 
of giving his opinion on a very important subject, about which religious 
persons often hold different sentiments. He evidently intended to say, 
that he deemed it generally most safe and advantageous to the parties 
themselves, at7<l most conducive to the spread and permanency of true re- 
ligion, for young Christi:ins to marry ; provided it be done in the fear of 
God, and according to the rules of his word. Yet we cannot suppose but 
he would readily have allowed of exceptions to this rule : for there are 
individuals, wlio, continuing single, employ that time and those talents in 
assiduously doing good, which in the married state must have been greatly 
abridged or preoccupied ; and thus they are more extensively useful than 
their brethren. Yet, in common cases, the training up of a family, by 
the combined efforts of pious parents, in honesty, sobriety, industry, and 
the principles of true religion, when united with fervent prayer, and the 
persuasive eloquence of a good example, is so important a service to the 
church and to the community, that few persons are capable of doing 
greater or more permanent good in any other way. But this requires 
strict attention to the rules of scrijiture, in every step of these granfl co-n- 
cerns : for children, brought up in ungodliness and ignorance, among those 
who are strangers to the gospel, are far more hopeful, than such as have 
received a bad education, witnessed bad examples, and imbibed worldly 
principles, in the families of evangelical professors. 



•306 IVhat the Supper oonsisied of. 

act of the mother, this sex in the Old Testament coveted chil • 
dren, if happily this or that woman might be the mother of the 
Saviour of the world. 1 will say again, that when the Saviour 
was com?, women rejoiced in him before either man or An- 
gel.* I read not that ever man did give unto Christ so much as 
one groat ; but the women " followed him, and ministered to 
him of their substance." It was a woman that washed his feet 
with tears, and a woman that anointed his body to the burial. 
They were women that wept, when he was going to the Cross ; 
and women that followed him from the Cross, and that sat by 
his Sepulchre when he was buried. They were wopien that 
were first with him at his resurrection morn ; and women that 
brought tidings first to his disciples, that he was risen from the 
dead.t Women therefore are highly favoured, and show by 
these things, that they are sharers with us in the grace of life.' 

Now the cook sent up to signify that supper was almost rea- 
dy ; and sent one to lay the cloth, and the trenchers, and to 
set the salt and bread in order. 

Then said Matthew, ' The sight of this cloth, and of this 
forerunner of the supper, begetteth in me a grciiter appetite 
to my food than I had before.' 

Gai. So let all ministering doctrines to thee, in this life, be- 
get in thee a greater desire to sit at the supper of the great 
King in his kingdom ; for all preaching, books, and ordinances 
here, are but as the laying of the trenchers, and as setting of 
salt upon the board, when compared with the feiist that our 
Lord will make us v/hen we come to his house. 

So supper came up ; and first a heave-shoulder and a wave- 
breast were set on the table before them ; to show that they 
must begin the meal with prayer and praise to God. J The 
heave-shoulder David lifted his heart up to God with ; and 
with the v.ave-breast, where his heart lay, with that he used 
to lean upon his harp when he played. — These two dishes were 
very fresh and good, and they all ate heartily thereof. 

The next they brought up was a bottle of wine, as red as 
blood. So Gains said to them, ' Drink freely, this is the true 
juice of the vine that makes glad the heart of God and man.' 
So they drank and were merry. § — The next was a dish of milk 

* Luke ii. t Luke vii. 37—50 viii. 2, 3. xxiii. 27. xxiv. 22, 23 
Joha ii. 3. xi. 2. Matt, xxvii. 5b, 56—61. X Lev. vii. 32—34. x 

14, 15. Psa. XXV. 1. Heb. xiii. 15. } Deut. xxxii. 14. Judges ix. 

13. John XV. 5. 



The Apples and the JVuis. 309 

well crumbed : but Gaius said, ' Let the boys have that, that 
they may " grow thereby."* — Then they brought up in course 
a dish of butter ^nd honey. Then said Gaius, 'Eat freely of 
this, for this is good to cheer up and strengthen your judgments 
and understandings.' This was our Lord's dish when he was 
a child : " Butter and honey shall he eat, that he may know to 
refuse the evil and choose the good."t — Then they brought 
him up a dish of apples, and they were very good tasted fruit. 
Then said Matthew, « May we eat apples, since they were 
such by and with which the serpent beguiled our first mother ?' 
Then said Gaius, 

' Apples were they with which we were beguil'd, 
Yet sin, not apples, hath our souls defil'd : 
Apples forbid, if ate, corrupt the blood ; 
To eat such when commanded, does us good : 
Drink of his flagons, then, thou Church, his Dove, 
And eat his apples, who are sick of love.' 

Then said Matthew, ' I made the scruple, because a while 
since, I was sick with eating of fruit.' 

Gai. Forbidden fruit will make you sick, but not what our 
Lord has tolerated. 

While they were thus talking, thej' were presented with ano- 
ther dish, and it was a dish of nuts. J Then said some at the 
table, ' Nuts spoil tender teeth, especially the teeth of the 
children.' Which when Gaius heard, he said : 

* Hard texts are nuts, (I will not call them cheaters,) 
Whose shells do keep their kernels from the eaters : 
Ope then the shells, and' you shall have the meat ; 
They here are brought for you to crack and eat.' (d) 

* 1 Pet. ii. 1, 2. t Isa. vii. 15. f Sol. Song vi. 1 1. 

(d) The different parts of social worship and Christian fellowship are 
here allegorically described. The heave-shoulder and uave-brcasl prescri- 
bed in the ceremonial law, seem to have typified tlie j)ower and love of 
our great High Priest ; and to have conveyed an instruction to the priests 
to do their work with all their might, and with their whole heart: but 
they are here supposed to be also emblems of fervent prayer and grateful 
praise. The wine represents the exhilarating remembrance of the love of 
Christ in shedding his blood for us, and the application of the blessing to 
ourselves by living faith. The milk is the emblem of the plain, simple, 
and important instructions of scripture, as brought forward by believers, 
when they meet together, for their edification. The butter and honey may 
denote those animating views of God, and realizing anticipations of hea- 
venly joy, which tend greatly to establish the judgment, instruct the un- 
derEtanding, and determine the affections in cleaving to the good part that 



310 Jl riddle answered by Gains. 

Then they were very merry, and sat at the table a long time, 
talking of many things. Then said the old gentleman, 'My 
good landlord, while ye are cracking your nuts, if you please, 
do 3'ou open this riddle : 

A man there was, (though some ilid count him mad,) 
The more he cast away the more he had.' 

Then they all gave good heed, wondering what good Gains 
would say ; so he sat still a while, and then thus replied : 

' He ■who thus bestows his goods upon the poor, 
Shall have as much again, and ten times more.' 

Then said Joseph, ' I dare say, sir, I did rvot think you could 
have found it out.' 

' Oh,' said Gaius, ' I have been trained up in this way a great 
while : nothing teaches like experience : I have learned of 
juy Lord to be kind ; and have found by experience, that i 
have gained thereb}'. *' There is that scatiereth, and yet in- 
c'reaseth ; and there is that withholdeth more than is meet, but 
it tendeth to poverty :" " There is that maketh himself rich, 
3'et hath nothing : there is that maketh himself poor, yet hath 
great riches."* 

Then Samuel whispered to Christiana, his mother, and said, 
' Mother, this is a very good man's house ; let us stay here a 
good while, and let my brother Matthew be married here to 
Mercy before we go nny further.' 

The which Gaius the host overhearing, said, ' With a very 
good will, my child.' 

So they staid here more than a month, and Mercy was given 
to Matthew to wife. 

Wliile they staid here, Mercy, as her custom was, would be 

* Prov. xi. 24. xiii. 7. 
the believer hath chosen. The ap}>!es represent the promises and priri 
leges, which believers possess by communion witli Christ, in his ordi 
nances ;* and the nuls signify such difficult subjects as experience and 
observation enable mature Christians to understand ; and which amply 
repay the pains of endeavouring to penetrate their meaning, though they 
ure not proper for the discussion of young converts. Whatever unbeliev 
crs may think, a ctimpany of Christians, employing themselves in the 
manner here described, have far sweeter enjoyments than they ever expe- 
rienced when engaged in the mirth, diversions, ami pleasures of the 
world : for these are merely the shadow of joy, but religion puts us in 
possession of the substance. 

* Sol. Song ii. 3. 



A riddle anszvcred by Honest. 311 

making coats and garments to give to the poor, by which she 
brought up a very good report upon Pilgrims, (e) 

But to return again to our story. After supper the lads de- 
sired a bed, for they were weary with travelling : then Gains 
called, to show then their chamber ; but, said Mercy, ' I will 
have them to bed.' So she had them to bed, and they slept 
well : but the rest sat up all night ; for Gains and they were 
such suitable company, that they could not tell how to part. 
Then after much talk of their Lord, themselves, and their jour- 
ney, old Mr. Honest, (he that put forth the riddle to Gains,) 
began to nod. Then said Great-heart, ' What, sir, you begin 
to be drowsy ! come, rub up, now here is a riddle for you.' 
Then said Mr. Honest, ' Let us hear it.' 

Then said Mr. Great-heart, 

' He that will kill, must first be overcome : 
Who live abroad would, first must die at home.' 

' Ha!' said Mr. Honest, ' it is a hard one, hard to expound, 
and harder to practise. But come, landlord,' said he, ' I will, 
if you please, leave my part to you ; do you expound it, and I 
will hear what jou say.' ' 

' No,' said Gaius, ' it was put to you, and it is expected you 
should answer it.' Then said the old gentleman, 

'He first by grace must conquerM be, 

That sin would mortify : • 
Who, that he lives, would convince me. 

Unto himself must die,' 

' It is right,' said Gaius ; * good doctrine and experience 
teach this. For, until grace displays itself, and overcomes the 
soul with iis glory, it is altogether without heart to oppose sin ; 
besides, if sin is Satan's cords, by which the soul lies bound, 
how should it make resistance, before it is loosed from that in- 
tirmity ? (^f) Nor will any, that knows either reason or grace, 

(e) If our love to sinners be only shown by seeking their spiritual good, 
it will be considered as a mere bigoted desire to proselyte them to our 
sect or party : but uniform, diligent, and expensive endeavours to relieve 
their temporal wants are intelligible to every man, and bring a good re- 
port on the profession of the gospel.* 

(/) The gracious operations of the Holy Spirit are here meant. These 
overcome our natural pride, love of sin, and aversion from God and reli- 
gion ; and then we repent, believe in Christ, are justified by faith, mortify 
kin^ die to ourselves, and live to God in righteousness and true holiness 
* Matt. v. 16. 



312 Question proposed by Honest answered. 

believe that such a man can be a living monument of grace, 
that is a slave to his own corruption. — And now it comes in my 
mind I will tell you a story worth the hearing. — There were 
two men that went on pilgrimage, the one began when he was 
young, the other when he was old ; the young man had strong 
corruptions to grapple with, the old man's were weak with the 
decay's of nature : the young man trode his steps as even as 
did the old one, and was every way as light as he : who now, 
or which of them, had their graces shining clearest, since both 
seemed to be alike V 

Bon. The young man's, doubtless. For that which heads 
it against the greatest opposition gives best demonstration that 
it is strongest ; especially when it also holdeth pace with that 
that meets not with half so much ; as to be sure old age does 
not. — Besides, I have observed, that old men have blessed 
themselves with this mistake ; namely, taking the decays of 
nature for a gracious conquest over corruptions, and so have 
]>een apt to beguile themselves. Indeed, old men, that are 
gracious, are best able to give advice to Ihem that are young, 
because they have seen most of the emptiness of things ; but 
3'^et, for an old and a young man to set out both together, the 
young one has the advantage of the fairest discovery of a work 
of grace within him, though the old man's corruptions are na- 
turally the weakest. (^) 

(g-) Old age affords great advantages in overcoming some corrupt pro- 
pensities : yet habits of indulgence often more than counterbalance the 
decays of nature ; and avarice, suspicion, and peevishness, with other 
evils, gather strength as men advance in years. It is therefore in some 
particulars only, that age has the advanLa°;e over youth ; and as some old 
men imagine that they have renounced sin, because they are no longer 
capable of committing the crimes in which they once lived ; so there are 
young men, who presume that they shall live to be old, and imagine that 
repentance will then be comparatively easy to them : whereas sin, in one 
form or other, gathers strength and establishes its dominion, as long as it 
is permitted to reign in the soul. The instruction, however, that is here 
conveyed, is very important, provided it be properly understood ; for if 
we do not estimate the advantages of our situation, we connot determine 
how far external amendment results from internal renovation. During 
tedious diseases, or in the immediate prospect of death, men often feel very 
indifferent to th-^ world, set against sin, disinclined to former induljencies, 
and earnest about salvation : yet returning health, business, company, 
and temptation, terminate such promising appearances. Many suppose 
themselves to be very good tempered, while every one studies to oblige 
them ; yet provocation excites vehement anger and resentment in the 
breast : nay, riches and honour while at a great distance seem tu have no 



Great-heart Jights giant Slay-good. 3 1 3 

Thus they sat talking till break of clay. Now when the fa- 
mily was up, Christiana bid her son James that he should read 
a chapter ; so he read the fifty-third of Isaiah. When he had 
done, Mr. Honest asked, Why it was said that the Saviour is 
said to come " out of a dry ground ;" and also that he had " no 
form or comeliness in him ?" 

Then said Mr. Great-heart — To the first, I answer, be- 
cause the church of the Jews, of which Christ came, had then 
lost almost all the sap and spirit of religion. To the second, 1 
say, the words are spoken in the person of the unbeliever, who, 
because they want the eye that can see into our Prince's heart, 
therefore they judge of him by the meanness of his outside. 
Just like those that know not that precious stones are covered 
over with a homely crust ; who, when they have found one, 
because they know not what they have found, cast it again 
away, as men do a common stone. 

' Well,' said Gains, • now you are here, and since, as I know, 
Mr. Great-heart is good at his weapons, if you please, after we 
have refreshed ourselves, we will walk into the fields, to see if 
we can do any good. About a mile from hence, there is one 
Slay-good, a giant, that does much annoy the King's highway 
in these parts ; and I know whereabout his haunt is : he is 
master of a number of thieves : it would be well if we could 
clear these parts of him.' 

So they consented, and went, Mr. Great-heart with his sword, 
helmet, and shield, and the rest with spears and staves. 

When they came to the place where he was, they found him 
with one Feeble-mind in his hand, whom his servants had 
brought unto him, having taken him in the way. Now the gi- 
ant was rifling him, with a purpose, after that, to pick his 
bones ; for he was of the nature of flesh-eaters. 

Well, as soon as he saw Mr. Great-heart and his friends at 
the mouth of the cave, with their weapons, he demanded what 
they wanted, 

Gr.-H. We want thee, for we are come to revenge the quar- 
rels of the many that thou hast slain of the Pilgrims, when thou 
hast dragged them out of the King's highway ; wherefore come 
out of thy cave. — Se he armed himself, and came out ; and to 
the battle they went, and fought for above an houf, and then 
stood still to take wind. 

charms for those, who are powerfully attracted by their ma^etical influ< 
ence, wbeu placed withia their reach ! 

ilr 27 



314 Great-heart kills giant Slay-good. 

Then said the giant, * Why are j'ou here on my ground V 

Gr.-ll. To revenge the blood of Pilgrims, as I also told thee 
before. — So they went to it again, and the giant made Mr. 
Great-heart give back ; but he came up again, and in the great- 
ness of his mind he lot fly with such stoutness at the giant's 
head and sides, that he made him let his weapon fill out of his 
hand : so he smote and slew him, and cut off his head, and 
brought it away to the Inn. He also took Feeble-mind, the 
Pilgrim, and brought him with him to his lodgings. When 
they were come home, the}- showed his head to the family, and 
set it up. as they had done others before, for a terror to those 
that shall attempt to do as he, hereafter. (Ji) 

Then they asked Mr. Feeble-mind, how he fell into his 
hands ? 

Then said the poor m;m, ' I am a sickly man, as you see, and 
because death did usually once a day knock at my door, I 
thought I should never be well -A home : so I betook myself to 
a Pilgrim's life ; and have travelled hither from the town of 
Uncertain, where I and niy father were born. I am a man of 
no strength at all of body, nor yet of mind ; but wovdd, if I 
could, though 1 can but crawl, spend my life in the Pilgrim's 

(/t) The refreshment of divine consolations, and Christian fellowship, is 
intended to prepare us for vijiforouslv maintaiaina; the good fight of faith •, 
not only against the enemies of our own souls, but also against the op 
posers of our holy rel-gion, according to the talents intrusted to us, and 
the duties of our several stations. V»'e are soldiers belonging to one great 
army under the command of the Captain of our salvation ; and we ought 
to strive against sin, and " contend fur the faith once delivered to the 
saints,''' by our profession, example, prayers, converse, and every other 
method authorized by the v/ord of God. All that love the Lord are our 
brethren ; and every thin;:; that can mislead, dismay, or hinder any of 
them, should be considered as an adversary to the common cause ; and we 
should CO J nteract with meekness, but with firmness and decision, all the 
endeavours of those, who obstruct men inthe waj's of the Lord, or turn 
them aside into by-paths. It does not, however, clearly appear what par^ 
tioular description of opnosers were represented by Slay-good : whether 
the author had in view certain selfish and malignant pe«ecutors, who in- 
timidated professors by finer- and imprisonment, to the hgXrd of their lives, 
or of their souls; or some pUuisible heretics, who " tatiglit- things which 
they ought not, for filthy lucre's sake," to the total ruin of many that seem- 
ed hopeful, and the great detriment of others who were weak in laith and 
unestablished in judgment. The conflict seems merely to denote the ef- 
forts which Christians should make to prevent the effiect of such opposition 
and delusion, and to remove such occasions of mischief out of the way; 
asi also to show that the strong in faith are peculiarly called to these ser- 
vices, and ought not to shrink from hardship, danger, and suffciDj, in so 
ij^Qoi a cause. 



Feeble-mituVs account of his pilgrimage. 316 

wa}'.— When I came at the gate that is at the head of the way, 
the Lord of that place did entertain me freely ; neither object- 
ed he against my weakly looks, nor against my feeble mind ; 
but gave me such things as were necessary for my journey, 
and bid me hoi)e to the end. — When I came to the house of the 
Interpreter, I received much kindness there ; and because the 
hill of Difficulty was judged too hard forme, I was carried up 
that by one of liis servants. — Indeed I have found much relief 
from Pili^rims, though none was willing to go so softly as I am 
force<l to do : yet still as they came on, they bid me be of good 
cheer, and said, that it Avas the will of their Lord, that " com- 
fort" should^ be given " to the feeble-minded ;"* and so went 
on their own pace. — When I was come to Assault-lane, then 
this giant met with me, and bid me prepare for an encounter ; 
but alas ! feeble one that I was ! I had more need of a cordial : 
so he came up and took me. 1 conceived ho should not kill 
me : also when he had gotten me into his den, since I went not 
with him willingly', 1 believed 1 should come out alive again ; 
for 1 have heard, that not any Pilgrim, that is'tuken captive by 
violent hands, if he keeps heart-whole to\Vards his Master, is, 
by the laws of Providence, to die by the hand of the enemy. 
Robbed I looked to be, and robbed to be sure I am ; but I am, 
as you see, escaped with life, for the wiiich I thank my King as 
author, and you as the means. Other brunts I also look for ; 
but this I have resolved on, to wit, to run when I can, to go 
when 1 cannot run, and to creep when I cannot go. As to the 
main, I thaidi him that loved me, 1 am fixed : my way vs before 
lue, my mind is beyond the river that has no bridge ; though 
I am, as you see, but of a feeble mind.' (J) 
* 1 Thess. V. 14. 
(J) The cliJiracter of Feeble-mind seems to coincide ia some things with 
that of Fearing; and in others with the description of Little-faith. Con- 
stitutional timidit}' and lowness of spirits, arising from a feeble frame and 
frequent sic-kncsf, while they are frequently the means of exciting men to 
religion, give also a peculiar cast to their views and the nature of their 
profession; tend to liold tliem under perpetual discouragements, and unfit 
them for hard ahij perilous services. This seems implied in tiie name 
given to the nativis place of Feeble-mind : his ■i(/irr/-/((,v)/^ or hesitation in 
iiis religious profession vers the effect of his natural turn of mind, ■which 
was opposite to the sanguine and confident. Yet this timid and discou- 
raged irresolution is often connected with evident sincerity and remarka- 
ble perseverance in the ways of God. Tlic principal difference between 
Feeble-mind and Fearing seems to be this : that the former was more 
nfraid of opposition, and the latter more douV)tfid about the event ; which 
perhaps may intimate, that Slay-good rather repi esents persecutors than 
deceivers. 



316 Not-right struck dead by lightmng. 

' Thea said Mr. Honest, ' Have not you some time ago been 
acquainted with one Mr. Fearing, a Pilgrim ?' 

Feehl. Acquainted with him ! yes : he came from the town 
of Stupidity, which Hes four degrees northward of the city of 
Destruction, and as many ofl' of where I was born ; yet we 
were well acquainted, for indeed he was my uncle, my father's 
brother ; he and I have been much of a temper : he was a lit- 
tle shorter than I, but yet we were much of a complexion. 

Hon. I perceive you know him ; and 1 am apt to believe 
also that 3'ou were related one to another, for you -have his 
whitely look, a cast like his with your eye, and your speech 
is much alike. 

Feehl. Most have said so that have known us both ; and, be- 
sides, what I have read in him, I have for the most part found 
in myself. 

' Come, sir,' said good Gains, ' be of good cheer ; you arc 
welcome to me, and to my house, and what thou hast a mind 
to, call for freely ; and what thou wouldest have my servants 
do for thee, they will do it with a ready mind.' 

Then said Mr. Feeble-mind, ' This is an unexpected fa- 
vour, and as the sun shining out of a very dark cloud. Did 
giant Slay-good intend me this favour when he stopped me, 
and resolved to let me go no further ? Did he intend, that af- 
ter he had rifled my pocket, I should go to " Gaius mine host ?"' 
Yet so it is.' 

Now just as Mr. Feeble-mind and Gaius were thus in talk, 
there c*,nes one running, and called at the door, and told, that 
about a mile and a half off there was one Mr. Not-right, a Pil- 
grim, struck dead upon the place where he was, with a thun- 
derbolt. 

' Alas !' said Mr. Feeble-mind, ' is he slain ? He overtook me 
some days before I came so far as hither, and would be my 
company-keeper: he also was with me when Slay-good the 
giant took me, but he was nimble of his heels, and escaped : 
but, it seems, he escaped to die, and I was took to hve.' (A) 

(/■;) Here again we meet with a contrast between a feeble believer and 
a specious hypocrite. The latter eludes persecution by time-serving, yet 
perishes in his sins : the former suffers and trembles, yet hopes ; is deli- 
vered and comforted, and finds his trials terminate in his greater advan- 
tage. The frequency with which tliis difference is introduced, and the 
variety of character by which it is illustrated, shows us how important 
the author deemed it, to warn false professors at the same time thai we 
comfort the feeble-minded, and to mark as exactly as we can the discrimi- 
nation peculiarities of their aim and experience. 



Matthew and Mercy are married. 317 

What, one would think, doth seek to slay outright, 
Ofttioies delivers from the saddest plight. 
That very Providence, whose face is death, 
Doth ofttimes, to the lowly, life bequeath. 
I taken was, he did escape and flee : 
Hands cross'd gave death to him, and life to me.' 

Now about this time Matthew and Mercy were married : also 
Gains gave his daughter Phebe to James, Matthew's brother, 
to wife. After which time they staid about ten days at Gaius's 
house ; spending their time, and the season, hke as Pilgrims 
used to do. 

When they were to depart, Gaius made them a feast, and 
tlioy did eat and drink, and were merry. Now the hour was 
come that they must be gone ; wherefore Mr. Great-heart call- 
ed tor a reckoning. But Gaius told him, that at his house it 
was not the custom of Pilgrims to pay for their entertainment. 
He boarded them by the year, but looked for his pay from the 
Good Samaritan, who had promised him, at his return, whatso- 
ever charge he was at with them, faithfully to repay him.* 
Then said Mr. Great-heart to him, — " Beloved, thou doest 
faithfully whatsoever thou doest to the brethren and to stran- 
gers, which have borne witness of thy charity before the 
church ; whom if thou yet bring forward on their journey, af- 
ter a godly sort, thou shall do vvell."f 

Then Gaius took his leave of them all, and his children, and 
particularly of Mr. Feeble-mind : he also gave him something 
to drink by the way. 

Now Mr. Feeble-mind, when they were going out at tne 
door, made as if he intended to linger. The which when Mr. 
Great-heart espied, he said, ' Come, Mr. Feeble-mind, pray 
do you go along with us, I will be your conductor, and you 
shall fare as the rest.' 

, Fetbl. Alas ! I want a suitable companion ; you are all lusty 
and strong : but I, as you see, am weak ; I choose therefore 
rather to come behind, lest by reason of my many infirmities, 
I should be both a burden to myself and to you. I am, as 1 
said, a man of a weak and a feeble mind, ;uid shall be offended 
and made weak at that which others can bear. I shall like no 
laughing : I shall like no gay attire : I shall like no unprofita- 
ble questions. Nay, I am so weak a man, as to be offended 
♦vith that which others have a liberty to do. I do not know ali 

* Luke X. 34, 35. t 3 John 5, S. 

27* 



318 Great-heart encourages Feeble-mind. 

the truth : I am a very ignorant Christian man : sometimes, ii 
I hear some rejoice in the Lord, it troubles me, because I can- 
not do so too. It is with me, as it is with a weak man among 
the strong, or as a lamp despised. " He that is ready to slip 
with his feet, is as a lamp despised in the thought of him that 
is at ease ;"* so that I know not what to do. 

' But, brother,' said Mr. Great-heart, ' 1 have it in commis- 
sion to " comfort the feeble-minded," and to support the weak. 
You must needs go along with us : we will wait for you, we 
will lend 3'ou our help ; we will deny ourselves of some things, 
both opinionative and practical, for your sake ; we will not en- 
ter into " doubtful disputations" before you ; we will be made 
all things to you, rather than you shall be left behind.'! (0 

Now all this while they were at Gaius's door ; and behold, 
as they were thus in the heat of their discourse^ Mr. Ready-to- 
halt came by, with his crutches in his hand, and he also was 
going on Pilgrimage, J 

Then said Mr. Feeble-mind to him, ' How camcst thou 
hither ? I was but now complaining that I had not a suitable 
companion ; but thou art according to my wish. Welcome, 
welcome, good Mr. Ready-to-halt, 1 hope thou and I may be 
some help.' 

' I shall be gUid of thy company,' said the other ; ' and good 

I Job xii. 5. i Picm. xiv. 1 Cor. viii. ix. 22. ^ Psa. xxxviii. 17. 
(/) Weak believers are conscientious e>en to scrupulosity : so far from 
allowing themselves in the practice of known sin, or the omission of evi- 
dent duty, they are prone to abridge themselves in things which are in- 
different ; they often impose rules on themselves which they do not expect 
others to observe ; and sometimes are sensible that their uneasiness, at the 
liberty used by their brethren, arises from ignorance and low attainments : 
and therefore they deem it better to live retired, than to burden others 
with their peculiarities, or be grieved with thinu-s whic'^ every where 
meet their observation. But there are persons, that expect to be encou- 
raged as weak believers, who are far removed from such scrupulousness ; 
and whose weakness consists merely in an inability to maintain an unwa- 
vering confiderjce. while they live in a loose and negligent manner. These 
!=eem more to resemble Nut-right than Feeble-mind. They that are in- 
deed weak believers, should learn from t!iis passage, to bev/are of censori- 
ousness, and of making themselves a standard for others : and their stronger 
brethren should be reminded not to despise or grieve them, b)- an inexpe- 
dient use of their liberty. (The author, in a marginal note, has marked 
Great-heart's answer as a Christian, spirit.') They will, however, com- 
monly find associates, in some measure of their own turn, who are ofleu 
more useful to them, than such as cannot entirely sympathize with theii 
feelings. 



Readij-to-hall joins them. 319 

Mr. Feeble-mind, rather than we will part, since we are thus 
happily met, I will lend thee one of my crutches.' 

' Nay,' said he, ' though I thank thee for thy good will, I am 
not inclined to halt befere I am lame. Howbeit, I think, when 
occasion is, it may help me against a dog.' 

Ready-to-halt. If either myself or my crutches can do thee a 
})leasure, we are both at thy command, good Mr. Feeble-mind. 

Thus therefore they went on. Mr. Great-heart and Mr. 
Honest went before, Christiana and her children went next, 
;ind Mr. Feeble-mind and Mr. Ready-to-halt came behind with 
his crutches. Then said Mr. Honest, ' Pray, sir, now we are 
upon the road, tell us some profitable things of some that have 
gone on pilgrimage before us.' 

Gr.-H. With a good will. 1 suppose you have heard how 
Christian of old did meet with Apoliyon in the valley of Humi- 
liation, and also what hard work ho had to go through the val- 
ley of the Shadow of Death. Also 1 think you cannot but have 
lieard how Faithful was put to it by Madam Wanton, with Adam 
the First, with one Discontent, and Shame : four as deceitful 
\ illaius as a man can meet v.ith upon the road. 

lion. Yes, I believe I .heard of all this : but indeed good 
Faithful was hardest put to it with Shame : he was an unweari- 
^;1 one. 

Gr.-II. Ay : for as the Pilgrim well said, ' He of all men 
hud the wrong name.' 

JIo7i. But pray, sir, where was it that Christian and Faithful 
met Tcdkative ? thiit same was a notabje one. 

Gr.-H. He was a confident fool ; yet many follow his ways. 

Hon. He had like to have beguiled Faithful. 

Gr.-H. Ay, but Christian put him into a way quickly to find 
him out. 

Thus tliey went on till they came to the place where Evan- 
gelist met with Christian and Faithful, and prophesied to them 
what they should meet with at V"anity-Fair. 

Then said their guide, ' Hereabouts did Christian and Faith- 
ful meet v.-ith Evangelist, who prophesied to them of what trou- 
bles they should meet with at V'anit3'-Fair.' 

Hon. Say you so ? I dare say it was a hard chapter that then 
he did read unto them, (?!i) 

(7ji) The near prospect of persecution is formidable even to true be- 
lievers, notwithstanding all the encouragements of God's ^vord. It is 
therefore very useful to realize such scenes to our mind?, and to consider 



320 FahhfuVt Siifferings. — By-ends' Instability. 

Gr.-II. It was so, but then he gave them encouragement 
withal. But what do we talk of them ? they were a couple of 
lion-Hke men ; they had set their faces hke flints. Do not you 
remember how undaunted they were when they stood before 
the judge ? 

Hon. Well, Faithful bravely suffered. 

Gr.-H. So he did, and as brave things came on't : for Hope- 
ful and some others, as the story relates, were converted by 
his death.* 

Hon. Well, pray go on ; for you are well acquainted with 
things. 

Gr.-H. Above all that Christian met with after he had pass- 
ed through Vanity-Fair, one by-ends was the arch one. 

Hon. By-ends ! What was he ? 

Gr.-H. A very arch fellow, a downright hypocrite , one 
that would be religious, which way ever the world went but 
so cunning that he would be sure never to lose or to suffer for 
it. He had bis mode of religion for every fi-esh occasion and 
his wife was as good at it as he. He would turn and change 
from opinion to opinion ; yea, and plead for so doing too. But 
as fur as I could learn, he came to an ill-end with his by-ends ; 
nor did I ever hear, that any of his children were ever of any 
esteem with any that truly fear God.t 

Now by this time they were come within sight of the town 
of Vanit}', vrhere Vanity-Fair is kept. So when they saw that 
they were so near the town, they consulted with one another 
how they should pass through the town : and some said one 
thing, and some another. At last Mr. Great-heart said, ' 1 have, 
as you may understand, often been a conductor of Pilgrims 
through this town : now I am acquainted with one Mr. Mnason, 
;i Cyprusian by nation, and an old disciple, at whose house we 
may lodge. If you think good,' said he, ' we will turn in there.' 

' Content,' said old Honest ; ' Content,' said Christiana ; 
' Content,' said Mr. Feeble-mind ; and so they said all. Now 
you must think it was even-tide by that they got to the outside 
of the town ; but Mr. Great-heart knew the way to the old 

* Part i. p. 107—141. t Part i. p. 142— 1i)6. 

how we should feel were they actually present ; that we may he pre- 
served from self-confidence ; excited to diligence in every thing connected 
■with the assurance of hope ; put on our guard against every action or en- 
gagement which might weaken our confidence in God ; and pray without 
ceasing, for that measure of wisdom, fortitude, patience, meekness, faith 
Uid lore, which might be sufficient for us, shoukl matters come to the worst< 



The Pilgrims are entertained by Mnatpn. 321 

man's house. So thither they came ; and he called at the 
door, and the old man within knew his tongue so soon as ever 
he heard it : so he opened, and they all came in. Then said 
Mnason, their host, ' How far have ye come to-day ?' So they 
said, ' From the house of Gaius our friend.' ' I promise you,' 
said he, • you have gone a good stitch ; you may well be wea- 
ry ; sit down.' So thej'' sat down. 

Then said their guide, ' Come, what cheer, good sirs ? I 
dare say j'ou are welcome to my friend.' 

' I also,' said Mr. Mnason, ' do bid you welcome ; and what- 
ever you want, do but say, and we will do what we can to get 
it for you. 

Ho7i. Our great want, a while since, was harbour and good 
company, and now I hope we have both. 

AInas. For harbour, you see what it is ; but for good com- 
pany, that will appear in the trial. - 

' Well,' said Mr. Great-heart, ' will you have the Pilgrims 
into their lodging V 

' I will,' said Mr. Mnason. So he had them to their respec- 
tive places ; and also showed them a very fair dining-room, 
where they might be, and sup together, until time was come to 
go to rest. 

Now when they were set in their places, and were a little 
cheery after their journey, Mr. Konest asked his landlord, if 
there were any store of good people in the town ? 

Mnas. We have a few ; for indeed ihey are but a (ew, when 
compared with them on the other side. , 

Hon. But how shall we do to see some of them ? for the 
sight of good men, to them that are going on pilgrimage, is like 
to the appearing of the moon and stars to them that are going 
a journey. (?i) 

Then Mr. Mnason stamped with his foot, and his daughter 
Grace came up : so he said unto her, ' Grace, go you, tell my 
friends, Mr. Contrite, Mr. Holy-man, Mr. Lore-saints, Mr. 
Dare-not-lie, and Mr. Penitent, that I have a friend or two at 
my house, that have a mind this evening to see them.' 

So Grace went to call them, and they came ; and, after sa- 
lutation made, they sat down together at the table. 

(n) Even in those populous cities, where vanity most prevails, and 
where persecution at some seasong has most rageJ, a remnant of real 
Christians generally reside ; and believers will in every place incjuire aft«» 
such persons and associate with them.''' 

* Psa. cxix. 63. 1 John iii. 14. 



322 IViey are visited by Mnasoti's Friends. 

Then said Mr. Mnason, their landlord, * My neighbours, I 
have, as you see, a company of strangers come to my house ; 
they are Pilgrims : they come from afar, and are going to Mount 
Zion. But who,' quoth he, ' do you think this is V (pointing 
liis finger at Christiana.) ' It is Christiana, the wife of Chris- 
tian, that famous Pilgrim, who, with Faithful his brother, were 
so shamefully handled in our town.' — At that they stood amaz- 
ed, saying, ' We httle thought to see Christiana, when Grace 
ranie to call us : wherefore this is a very comfortable surprise.' 
Then they asked her about her welfare, and if these young 
men were her husband's sons. And when she had told them 
the}' were, they said, ' The King, whom you love and serve, 
make you as your father, and bring you where lie is iti peace.' 

Then Ptlr. flonest, when they were all sat doun, asked Mr 
Contrite, and the rest, in what posture their town was at pre- 
sent. 

Contr. You may be sure we are full of hurry in fair-time. It 
is hard keeping our hearts and spirits in good order, when we 
are in a cumbered condition. He that lives in such a place as 
this, and that has to do with such as we have, has need of an 
item, to caution him to take heed every moment of the day. 

Hon. But how are your neighbours now for quietness ? 

Contr. They are much more moderate now than formerly. 
You knoAv how Christian and Faithful were used at our town : 
but of late, I say, they have been fir more moderate. I think 
the blood of Faithful lieth with load upon them till now ; for 
since they burned Idm, they have been ashamed to burn any 
more : in those days we were afraid to walk the streets, but 
now we can show our heads. Then the name of a professor 
was odious ; now, especially in some parts of our town, (for 
you know our town is large,) religion is counted honourable. 

Then said Mr. Contrite to them, ' Pray how fareth it with 
you in your pilgrimage ? How stands the country affected to- 
wards you ?' 

Hon. It happens to us, as it happeneth to way-faring men ; 
sometimes our way is clean, -sometimes foul, sometimes uphill, 
sometimes downhill ; we are seldom at a certainty : the wind 
is not always on our backs, nor is every one a friend that we 
meet with in the way. We have met with some notable rubs 
already : and what are yet behind we know not ; but, for the 
most part, we find it true that has been talked of old, — ' A good 
man must suffer trouble.' 



Wliat the Pilgrims had met wilh. 323 

Contr. You talk of rubs : what rubs have you met withal ? 

Hon. Nay, ask Mr. Great-heart, our guide, for he can give 
the best account of that. 

Gr.-ll. We have been beset three or four times already, 
lirst, Christiana and her children were beset with two ruffians, 
tiiit tliey feared would take away their lives. We were beset 
\vith giant Bloody-man, giant Maul, and giant Slay-good. In- 
f'lccd we did rather beset the last, than were beset of him. 
An I thus it was : after we had been some time at the house of 
': Gains mine host, and of the whole church," we were minded 
upon a time to take our weapons with us, and so go see if we 
< oiihl light upon any of those that were enemies to Pilgrims ; 
for we iieard that there was a notable one thereabouts. Now 
Gaius knew his haunt better than I, because he dwelt therea- 
l>outs : so we looked and looked, till at last we discerned the 
month of his cave ; then we were glad, and plucked up our 
spirits. So we approached up to his den ; and lo, when we 
came there, he had dragged, by mere force, into his net, this 
poor man, Mr. Feeble-mind, and was about to bring him to his 
end. But Vvhen he saw us, supposing, as we thought, he had 
another prey, he left the poor man in his house, and came out. 
So we fell to it full sore, and he lustily laid about him ; but in 
conclusion, he was brought down to the ground, and his head 
cut off, and set up by the way-side, for a terror to such as 
should after practise such ungodliness. That I tell you the 
truth, here is the man himself to affirm it, who was as a lamb 
taken out of the mouth of the lion. 

Then said Mr. Feeble-mind, ' I found this true, to my cost 
and comfort : to my cost, when he threatened to pick my bones 
every moment ; and to my comfort, when I saw Mr. Great- 
heart and his friends, Avith their weapons, approach so near for 
my deliverance.' 

Then said Mr. Holy-man, ' There are two things that they 
have need to be possessed of, that go on pilgrimage ; courage, 
and an unspotted life. If they have not courage, they can 
never hold on their way ; and if their lives be loose, they will 
make the very name of a Pilgrim stink.' 

Then said Mr. Love-saint, ' I hope this caution is not need- 
ful among you : but truly there are many that go upon the 
road, that rather declare themselves strangers to pilgrimage, 
than strangers and Pilgrims in the earth. 

Then said Mr. Din:e-not-lie,' It is true, they neither hare 



324 Occurrences at the. town of Vanity. 

the Pilgrim's weed, nor the Pilgrim's courage : they go not 
uprightly, but all awry, with their feet : one shoe goeth in- 
ward, another outward, and their hosen out behind ; here a 
rag, and there a rent, to the disparagement of their Lord.' 

' These things,' said Mr. Penitent, ' they ought to be trou- 
bled for ; nor are the Pilgrims like to have that grace upon 
them and their Pilgrim's progress as they desire, until the way 
is cleared of such spots and blemishes.' 

Thus they sat talking and spending the time until supper was 
set upon the table. Unto which they went and refreshed their 
weary bodies : so they went to rest. Now they staid in the 
Fair a great while, at the house of Mr. Mnason, who^ in pro- 
cess of time, gave his daughter Grace unto Samuel, Christiana's 
son, and his daughter Martha to Joseph. 

The time, as 1 said, that they lay here was long : for it waa 
not now as in former times. Wherefore the Pilrgims grew ac- 
quainted with many of the good people of the town, and did 
them what service they could. Mercy, as she was wont, la- 
boured much for the poor ; wherefore their bellies and backs 
blessed her, and she was there an ornament to her profession. 
And, to say the trutk for Grace, Phebe, and Martha, they were 
all of a very good nature, and did much good in their places. 
They were also all of them very fruitful ; so that Christiana's 
name, as was said before, was like to live in the world. 

While they lay here, there came a monster out of the woods, 
and slew many of the people of the town. It would also carry 
away their children, and teach them to suck its whelps. Now 
no man in the town durst so much as face this monster ; but all 
men fled when they heard of the noise of his coming. The 
monster was like unto no one beast upon the earth ; its body 
was " like a dragon, and it had seven heads and ten horns."* 
It made great havoc of children, and yet it was governed by a 
woman. This monster propounded conditions to men ; and 
such men as loved their lives more than their souls, accepted 
of those conditions. 

Now Mr. Great-heart, together with those who came to visit 
the Pilgrims at Mr. Mnason's house, entered into a covenant 
to go and engage this beast, if perhaps they might deliver the 
people of this town from the paws and mouth of this so devour- 
ing a serpent. 

Then did Mr. Great-heart, Mr. Contrite, Mr. Holy-man, 

* Rev. xii. 3. 



A monster, does great mischief. 325 

IMr. Dare-not-lie, and Mr. Penitent, with their weapons, g6 
forth to meet him. Now the monster, at first, was very ram- 
pant, and looked upon these enemies with great disdain ; but 
they so behiboured him, being sturdy men at arms, that they 
made him make a retreat : so they came home to Mr. Mnason's 
liouse again. 

The monster, you must know, had his certain seasons to 
come out in, and to make his attempts upon the children of the 
people of the town ; also these seasons did these valiant wor- 
thies watch him in, and did continually assault him ; insomuch 
that in process of time he became not only wounded, but lame ; 
also he had not made the havoc of the townsmen's children as 
formerly he has done. And it is verily believed by some, that 
this beast will certainly die of his wounds. This therefore 
made Mr. Great-heart and his fellows of great fame in this 
town ; so that man}'' of the people, that wanted their taste of 
things, yet had a reverend esteem and respect for them. Upon 
this account therefore it was, that these Pilgrims got not much 
hurt here. True, there were some of the baser sort, that 
could see no more than a mole, nor understand more than a 
beast ; these had no reverence for these men, nor took they 
notice of their valour and adventures, (o) 

Well, the time drew on that the Pilgrims must go on their 
way ; therefore they prepared for their journey. They sent 
for their friends ; they conferred with them ; they had some 
time set apart therein, to commit each other to the protection 
of their Prince. There ivere again that brought them of such 
things as they had, that were fit for the weak and the strong, 
for the women and the men, and so laded them with such things 
as were necessary.* Then they set forward on their way ; 

* Acts xxviii. 10. 
(o) This seems to refer to tlie prevalence of popery for some time before 
the revolution in 16"" ; hy which many nominal protestants were drawn 
aside, and numbers of children educated in the principles of that dark su- 
perstition. The favour or frown of the Prince and his party operated so 
powerfully, that worldly men in general yielded to the imposition : but 
several persons among the non-conformists, as well as the established 
church, did eminent service at that crisis by their preaching and writings, 
in exposing the delusions and abominations of that monstrous religion ; 
and these endeavours were eventually the means of overturning the plaa 
formed for the re-establishment of popery in Britian. The disinterested 
and bold decided conduct of many dissenters, on this occasion, procured 
considerable favour, both to them and their brethren, with the best friends 
of the nation : but the prejudices of others prevented them from reaping 
ail the advantage from it that they ought to have done. 

28 



3?6 The Hill Lucre, and Pillar of Salt. 

and their friends accompanying them so far as was convenient. 
Ihey again committed each other to the protection of their 
King, and departed. 

They, therefore, that were of the Pilgrims' company, went 
on, and Mr. Great-heart went before them. Now the women 
and children, being weakly, they were forced to go as they 
could bear ; by this means Mr. Ready-to-halt and Mr. Feeble- 
mind had more to sympathize with their condition. 

When they were gone from the townsmen, and when theii 
friends had bid them firewell, they quickly came to the placf 
where Faithful was put to death : therefore they made a stand 
and thanked flim that had enabled him to bear his cross s< 
well ; and the rather, because they now found that they had t: 
benefit by sucli a man's sufferings as he was. They went on, 
therefore, a<ter this, a good way further, talking of Christiao 
and Faithful ; and how Hopeful joined himself to Christian, nf 
ter that Faithful was dead.* 

Now they were come up with the hill Lucre, where the sil- 
ver mine wr.s, which took Demas off from his pilgrimage, and 
into which, as some think, By-onrls fell and perished • where- 
fore they considered that. I3ut when they Avere come to the 
old monument that stood over against the hill Lucre, to wit, to 
the pillar of silt, that stood also within view of Sodom, audits 
stinking lake, t they marvelled, as did Christian before, that 
men of that knowledge and ripeness of wit, as they were, 
should be so blind as to turn aside here. Only they consider- 
ed again, that nature is not affected with the harms that others 
have met with, especially if that thing, upon which they look, 
has an attracting virtue upon the Ibolish eye. 
< I saw now that they went on till they came to the river that 
was on this side of the Delectable Mountains ;:|: to the river 
where the fine trees grow on both sides ; and whose leaves, if 
taken inwardly, are good against surfeits,§ where the meadows 
are green all the year long, and where they might He down 
safely. * 

By this river-side, in the meadows, there were cotes and 
folds for sheep, a house built for the nourishing and bringing 
up of those lambs, the babes of those women that go on pil- 
grimage. Also there was here One that was intrusted with 
them, who could have compassion, and that could gather these 
lambs with his arm, and carry them in his bosom, and that 

* Part i. p. 133. t Part i. p. 148. f Part i. p. 149. } Psa. wuii. 



The Pilgrims go to Doubting Castle, 327 

could gently lead those that were with young.* Now to the 
care of this Man Christiana admonished her four daughters to 
commit their little ones, that by these waters they might be 
housed, harboured, succoured, and nourished, and that none of 
them might be lacking in time to come. Tliis Man, if any of 
them go astray, or be lost, he will bring them again ; he will 
also bind up that which was broken, and will sti'engthen them 
that are sick.j Here they will never want meat, drink, and 
' clothing; here they will be kept from thieves and robbers ; for 
this Man will die before one of those committed to his trust 
shall be lost. Besides, here they shall be sure to have good 
nurture and admonition ; and shall be taught to Avalk in right 
paths, and that you know is a favour of no sma!'i account, (p) 
Also here, as you see, are delicate watei's, pleasant meadows, 
dainty flowers, variety of trees, and such as bear wholesome 
fruit : fruit not like that which Matthew ate of, that fell over 
tiie wall out of Beelzebub's garden ; but fruit that procureth 
health where there is none, and that continueth and iucreaseth 
where it is. 

So they were content to commit their little ones to him ; and 
that which was also an encouragement to them so to do was, 
for that all this was to be at the charge of the King ; and so 
was an hospital to young children and orphans. 

Now they went on ; and when they were come to By-path 
Meadow, to the stile over which Christian went with his fellow 
Hopeful, when they were taken by giant Despair, and put into 
Doubting Castle ; they sat down and consulted what was best 
to be done ; to wit, now they were so strong, and had got such 

t* Heb. V. 2. Isa. Ixiii. t Jer. Kxiii. 4. Ezek. xxxiv. 11 — 16. 

(;j) Under this emblem we are taught the importance of early recom- 
mending our chiklrea to the fiuthful care of the Lord Jesus, by fervent 
prayer, with earnest desires of their elertial good, above all secular advan- 
tages whatsoever : consequently we ought to keep them at a distance 
from such places, connexions, books, and companies, as may corrupt their 
principles and morals ; to instil such pious instructions as lliey are capa- 
ble of receiving ; to bring them early under the preaching of the gospel 
and to the ordinances of God ; and to avail ourselves of every help, in 
thus " training them up in the nurture and admonition of the Lord." For 
depraved natural propensities, the course of the world, the artifices of Sa- 
tan, the inexperience, credulity, and sanguine expectations of youth, the 
importance of the case, and the precepts of Scripture, concur in requiring; 
this conduct of ws. Vet, after all, our minds must be anxious aboHt ihe 
event, in proportion as we value their souls, except as we find relief, by 
commending them to the faithful care of that tender Shepherd, who " ga- 
ibers the lambs with his arm, and carries tUem io his bosou)." 



^*** To assault giant Despair. 

a man as Mr. Great-heart for their conductor, whether they 
had not best to make an attempt upon the giant, demoHsh his 
Gasfle, and if there were any Pilgrims in it, to set them at li- 
berty, before they went any further.* — So one said one thing, 
and another said to the contrary. — One questioned if it was 
lawful to go upon unconsecrated ground ; another said they 
might, provided their end was good. — But Mr. Great-heart said, 
' Though that assertion offered last cannot be universally true, 
yet I have a commandment to resist sin, to overcome evil, to 
fight the good fight of faith : and, I pray, with whom should 1 
fight this good fight, if not with giant Despair ? I will therefore 
attempt the taking away of his life, and the demolishing ol 
Doubting-Cai.*!e.' Then said be, ' Who will go with me '?' 
Then said old Honest, ' I will.' ' And so me will too,' said 
Christiana's four sons, Matthew, Samuel, James, and Joseph : 
for they were young men and strong.f 

So they left the women on the road, and with them Mr. 
Feeble-mind and Mr. Ready-to-halt, with his crutches, to be 
their guard, until they came back ; for in that place, though 
giant Despair dwells so near, they keeping in the road, " a lit- 
tle child might lead them."| 

So Mr. Great-heart, old Honest, and the four young men 
went to go up to Doubting-Castle, to look for giant Despair. 
When they came at the Castle-gate, they knocked for entrance 
with an unusual noise. With that the old giant comes to the 
gate, and Diffidence his wife follows. Then said he, ' Who and 
what is he that is so hardy, as after this manner to molest the 
giant Despair ?' Mr. Great-heart replied, ' It is 1, Great-heart, 
one of the King of the Celestial Country's conductors of Pil- 
grims to their place : and I demand of thee, that thou open thy 
gates for my entrance ; prepare thyself also to fight, for I am 
come to take away thy head, and to demolish Doubting-Castle.' 

Now giant Despair, because he was a giant, thought no man 
could overcome him ; and again, thougiit he, ' Since heretofore 
I have made a conquest of Angels, shall Great-heart make me 
afraid ?' So he harnessed himself, and went out : he had a cap 
of steel upon his head, a breast-plate of fire girded to him, and 
he came out in iron shoes, with a great club in his hand. Then 
these six men made up to him, and beset him behind and be- 
fore : also when Diffidence, the giantess, came up to help hiiiu 
old Mr. Honest cut her down at one blow. Then they fought 
for their lives, and giant jDespair was brought down to the 

» Part Kj). 15 1—162.. t I John fi. 13. 14. % ha. xJ. 6. 



'fkey release two Pilgrims. 399 

igroond, but was very loth to die : he struggled hard, and 
had, as they say, as many lives as a cat ; but Great-heart was 
his death ; for he left him not till he had severed his head from 
his shoulders. 

Then they fell to demolishing Doubting-Castle, and that you 
know might with ease be done, since giant Despair was dead. 
They were seven days in destroying of that : and in it, of Pil- 
grims, they found one Mr. Despondency, almost starved to 
death, and one Much-afraid, his daughter ; these two they saved 
alive. But it would have made you have wondered to have 
seen the dead bodies that lay here and there in the Castle-yard, 
and how full of dead men's bones the dungeon was. 

When Mr. Great-heart and his companions had performed 
this exploit, they took Mr. Despondency, and his daughter 
Much-afraid, into their protection ; for they were honest peo- 
ple, though they were prisoners in Doubting-Castle, to that 
giant Despair. They therefore, 1 say, took with them the 
head of the giant, (for his body they had buried under a heap 
of stones ;) and down to tlie road and to their companions they 
came, and showed them what they had done. Now when Fee- 
ble-mind and Ready-to-halt saw that it was the head of giant 
Despair indeed, they were very jocund and merry. Now 
Christiana, if need was, could play upon the viol, and her 
daughter r>Iercy upon the lute : so since they were so merrily 
<lisposed, she played them a lesson, and Ready-to-halt would 
dance. So he took Despondency's daughter, named Much- 
afraid, by the hand, and to dancing they v/ent, in the road. 
True, he could no4 dance without one crutch in his hand ; but 
1 promise you, he footed it well : also the girl was to be com- 
mended, for she answered the music handsomely. 

As for Mr. Despondency, the music was not much to him : he 
was for feeding rather than dancing ; for that he was almost 
starved. So Christiana gave him some of her bottle of spirits, 
{.jV present relief, and tiien prepared him something to eat ; 
and in a little time the old gentleman came to himself, and be- 
gan to be finely revived. 

Now 1 saw in my dream, when all these things were finish- 
ed, Mr. Great-heart took the head of giant Despair, and set it 
upon a pole by the highway-side right over against the pillar 
that Christian erected for a caution to Pilgrims that came after, 
to take heed of entering into his grounds. (9) 

(q The following lines aie here added, as in other places : — 
' Though Doubtiag-Cartle be deniolished, 
Tt And Giant Despair too b&s lost his bead ; 



330 They erect a Monument. 

Then Ixe wrote under it, upon a marble stone, these verses 
following : — 

' This is the head of him, whose name only, 

In former lime, did Pilgrims terrify. 

His Castle's down, and Diffidence, his ■wife. 
Brave master Great-heart has bereft of life. 
Despondency, his daughter Much-afraid, . 
Great-heart for them also the man has play'd. 
Who hereof doubts, if he'll but cast his eye 
Up hither, may his scruples satisfy. 
This head also, when doubting cripples dance, 
Doth show from fears they have deliverance.' 

When those men had thus bravely showed themselves against 

Sin can rebuild the Castle, make't remain. 
And make Despair the Giant live again.' — 
Indeed they seem to be much wanted ; for the exploit of destroying 
Doubting-Castle, and killing giant Despair, is more liable to exception than 
any incident in the whole work. To relieve the minds of such as are dis- 
couraged in the path of duty, or when inquiring the way of salvation, is 
doubtless a most important service in the cause of Christ. This is repre- 
sented by the attempts made to mend the road over the Slough of De- 
spond ; but By-path Meadow ought to lead to Doubting-Castle ; such in- 
ward distresses are as useful to Christians as any other rebukes and cor- 
rections, by which their loving Friend renders them watchful and circum- 
spect. Could this order be reversed, it would give strength to tempta- 
tion, and tend to embolden men to seek relief from difficulties by trans- 
gression ; for the apprehension of subsequent distress is one grand pre- 
ventive, even to the believer, when such measures are suggested to his 
mind. Indeed this is the Lord's method of performing his covenant to his 
people ; " I will," says he, " put my fear in their hearts, that they shall 
not depart from me.''* If therefore love be not in lively exercise, he has 
so ordered it, that /ear should intervene, to prevent worse consequences 
So that, when believers have not only departed from the way, but have 
also fallen asleep on forbidden ground, their alarms and doubts are salu- 
tary, though often groundless and extreme ; and should any man, by 
preaching or writing, be able to prevent ail the despondings of such per 
sons, previous to their repentance and ils happy eftects, he would subserve 
the design of the tempter, and counteract the i^ord's plan. We can, with 
propriety, do no more in this case, than encourage the fallen to repent and 
seek forgiveness, by the general truths, invitations, and promises of Scrip 
ture ; and comfort them, when penitent, by suitable topics, " that they 
may not be swallowed up of overmuch sorrow." — But though this part cf 
the allegory is liable to some objection, or capable of being abused : yet 
it is probable, that the author only intended to show, that the labours of 
faithful ministers, with the converse and prayers of such believers as are 
strong in faith, may be very useful in recovering the fallen, and relieving 
them that are ready to despond ;«and of thus preventing the more durable 
apd dreadful effects of the weak believer's transgressions. 
''' Jer. xzxii. 40. 



I 



The DeleiUtble Mduntatns, 331 

boubting-Castle, and had slain giant Despair, they went for- 
ward, and went on till they came to the Delectable Monntains, 
where Christian and Hopeful refreshed themselves with the 
varieties of the place. They also acquainted themselves with 
the Shepherds there, who welcomed them, as they had done 
Christian before, unto the Delectable Mountains. 

Now the Shepherds seeing so great a train follow Mr. Great- 
heart, (for with him they were well acquainted,) they said unto 
him, 'Good sir, you have got a goodly company here ; pray 
where did you find all these V 

Gr.-H. 'First, here is Christiana and her train, 

Her sons, and her sons' wives, who, like the wain, 
Keep by the pole, and do by compass steer 
From sin to grace, else they had not been here. 
Next, here's old Honest come on pilgrimage ; 
Ready-to-halt too, who, I dare engage, 
True-hearted is, and so is Fceble-miud, ^ 
Who willing was not to be left behind. 
Despondency, good man, is coming after. 
And so also is Much- afraid, his daughter. 
May we have entertainment here, or must 
We further go ? Let's know whereon to trust.' 

Then said the Shepherds, ' This is a comfortable company ; 
3'ou are welcome to us, for we have for the feeble, as for the 
strong : our Prince has an eye to what is done to the least of 
these :* therefore infirmity must not be a block to our enter- 
tainment.' So they had them to the Palace-doors, and then 
said unto them, ' Come in, Mr. Feeble-Mind : come in, Mr. 
Ready-to-halt: come in, Mr. Despondency, and Mrs. Much- 
afraid his daughter.' 'These, Mr. Great-heart,' said the 
Shepherds to the guide, 'we call in by name, for that they are 
most subject to draw back ; but as for you, and the rest that 
are strong, we leave you to your wonted liberty.' Then said 
Mr. Great-heart, ' This day I see that grace doth shine in your 
faces, and that you are my Lord's Shepherds indeed ; for that 
you have not pushed these diseased neither with side nor 
shoulder, but have rather strewed their way into the palace 
with flowers as you should.'! 

So the feeble and weak went in, and Mr. Great-heart and 
the rest did follow. When they were also sat down, the Shep- 
herds said to those of the weakest sort, ' What is that you 
would have ? For,' said they, ' all things iiiust be managed 
liere to the supporting of the weak, as well as the warning of 
the unruly.' 

* Matt. xxr. 40. t Ezek-xxxiv. 21. 



3S2 Mount Marvel, and Mount Innocence. 

So they made them a feast of things easy of digestion, anJ 
that were pleasant to the palate and nourishing : the which 
when they had received, they went to their rest, each one re- 
spectively unto his proper place. When morning was come, 
Ijecause the mountains were high, and the day clear ; and be- 
cause it was the custom of the Shepherds to show the Pilgrims-, 
before their departure, some rarities ; therefore, after they 
were ready, and had refreshed themselves, the Shepherds took 
them out into the fields, and showed them first what they had 
showed to Christian before.* 

Then they had them to some new places. The first was 
Mount Marvel, where they looked, and beheld a man at a dis- 
tance, that tumbled the hills about with words. Then they 
asked the Shepherds what that should mean ? So they told 
them, that that man was the son of one Mr. Great-grace, [of 
whom you read in the first part of ihe records of the Pilgriin's 
Progress :] and he is set there to teach Pilgrims how to believe 
down, or to tumble out of their waj's, what difliculties they 
should meet with, by faith. j ' Then,' said Mr. Great-heart, 
' 1 know him ; he is a man above many.' (r) 

Then they had them to another place, called Mount Inno- 
cence : and there they saw a man clothed all in white ; and 
two men. Prejudice and Ill-will, continually casting dirt upon 
him. Now behold, the dirt, whatsoever they cast at him, 
would in a little time fall off again, and his garment would look 
as clear as if no dirt had been cast thereat. Then said the 
Pilgrims, 'What means this?' The Shepherds answered, 
' This man is named Godly-man, and the garment is to show 
the innocency of his life. Now those that throw dirt at him, 

* Part i. p. 161—169. t Mark xi. 23, ^4. 

(r) Faith, exercised on the promise?, and accordio* to the warrant of 
Scripture, engages the arm of omnipotence ou our side, as far as our duty 
or advantage, and the glory of God are concerned : so that strong faith 
will remove out of our way, every obstacle which prevents our progress. 
But many things seem to us to be insurmountable obstacles which are 
merely trials of our patience, or " thorns in the flesh" to keep us humble ; 
no degree of faith therefore will remove them ; but belicTing prayer will 
be answered by inward strength communicated to our souls. " The grace 
of the Lord Jesus will be sufficient for us :" " his strength will be perfect- 
ed in our weakness :" the burning bush shall not be consumed : and we 
shall be enabled to proceed, though in great weakness and with many 
trembling apprehensions. On the other hand, real hinderances frequently 
obstruct our path, " because of our unbelief^" and because we neglect the 
proper means of increasing our faith.* 

* aiatt. xvii. 19—21. 



Mount Chanty. Fool and Want-mt. 333 

are such as hate his well-doing ; but as you see the dirt will 
not stick upon his clothes, so it shall be with him that lives 
truly innocently in the world. Whoever they be that would 
make such men dirty, they labour all in vain; for God, by 
that a little time is spent, will cause that their innocence shall 
break forth as the light, and their righteousness as the noon- 
day.' (s) 

Then they took them, and had them to Mount Charity, 
where they showed them a man that had a bundle of cloth lying 
before him, out of which he cut coats and garments for the poor 
that stood about him ; yet his bundle or roll of cloth was never 
the less. Then said they, ' What should this be V ' This is,' 
said the Shepherds, ' to show you, that he that has a heart to 
give of his labour to the poor, shall never want wherewithal. 
" He that watereth, shall be watered himself." And the cake 
that the widow gave to the prophet, did not cause that she had 
ever the less in her barrel.' 

They had them also to the place where they saw one Fool, 
and one Want-wit, washing of an Ethiopian, with an intention 
to make him white ; but the more they washed him, the black- 
er he was. Then they aSked the Shepherds, what that should 
mean ? So they told them, saying, ' Thus shall it be with the 
vile person ; all means used to get such a one a good name, 
shall in conclusion tend but to make him more abominable. 
Thus it was with the Pharisees, and so it shall be with all hy- 
pocrites.' 

Then said Mercy, Che wife of Matthew, fo Christicina, her 
inother, ' I would, if it might be, see the hole in the hill, or 
that commonly called the by-way to hell.' So her mother 
brake her mind to the Shepherds.* Then they went to the 
door ; (it was on the side of a hill ;) and they opened it, and 
bid Mercy hearken a while. So she hearkened, and heard one 

* Part i. p. 67, 68. 
(.5) This and the subsequent emblems are sufficiently explained, and 
only require to be duly considered with reference to their practical im- 
port. It may, however, be observed, that some godly men have been du- 
rably suspected of crimes charged upon them by prejudiced persons, of 
which they are entirely innocent : yet, perhaps, this will be found to have 
originated from some misconduct in other respects, or from want of cir- 
cumspection in " avoiding the appearance of evil :" so that the general 
rule may be allowed to be valid ; and they who feel themselves to be ex- 
ceptions to it will do well to examine whether they have not, by indiscre* 
tion, at least, exposed themselves to this painful trial. I apprehend most 
of us k»ve Cause enough in thia respect fpr bumiliatioo and patience. 



•334 The rvonderftd Loohing-glais. 

saying, ' Cursed be my father, for holding of my feet back from 
the way of peace and life :' And another said, ' O that I had 
been torn in pieces, before I had, to save my life, lost my soulT 
And another said, ' If I were to live again, how would I deny 
myself, rather than come to this place !' Then there was as if 
the very earth groaned and quaked under the feet of this young 
woman for fear ; so she looked white, and came trembling 
away, saying, ' Blessed be he and she that is delivered from 
this place.' 

Now when the Shepherds had shown them all these things, 
then they had them back to the palace, and entertained them 
witii what the house would afford : but Mercy being a young 
and breeding woman, longed for something that she saw there, 
but was ashamed to ask. Her mother-in-law then asked her 
what she ailed ? for she looked as one not well. Then said 
Mercy, ' There is a looking-glass hangs up in the dining-room, 
off which I cannot take my mind ; if therefore 1 have it not, I 
think I shall miscarry. Then said her mother, ' I will mention 
thy Avants to the Shepherds, aad they will not deny it thee.' 
But she said, ' I am ashamed that these men should know that 
I longed.' * Nay, my daughter,' said she, ' it is no shame, but 
a virtue, to long for such a thing as that.' So Mercy said, 
' Then, mother, if you please, ask the Shepherds if they are 
willing to sell it.' 

Now the glass was one of a thousand. It would 'present a 
man, one v/ay, with his own features exactly ; and turn it but 
another way, and it would show one the very face and simili- 
tude of tlie Prince of the Pilgrims himself. Yes, 1 have talked 
with them that can tell, and they have said, that they have seen 
the very crown of thorns upon his head, by looking in that 
glass ; they have therein also seen the holes in his hands, in 
his feet, and his side. Yea, such an excellency is there in 
that glass, that it will show him to one where they have a mind 
to see him ; whether living or dead, whether in earth or in 
heaven ; whether in a state of humiliation, or in his exaltation ; 
whether coming to suffer, or coming to reign.* 

Christiana therefore went to the Shepherds apart, (now the 
names of the Shepherds were Knowledge, Experience, Watch- 
ful, and Sincere,!) and said unto them, ' There is one of my 
daughters, a breeding woman, that, 1 think, doth long for somc- 

♦ James i. 23^25 1 Cor. xiii . 1 Cor. iii. \%. t Part i. p. 165. 



Presents made toijlie Pilgrims. 335 

thing that she hath seen in^this house, and she thinks she shall 
miscarry, if she should by you be denied.' 

Expcr. Call her, call her ; she shall assuredly have what we 
can help her to. — So they called her, and said to her, ' Mercy, 
what is that thing thou wouldst have ?' Then she blushed, and 
said, ' The great glass that hangs up in the dining-room.' So 
Sincere ran and fetched it, and with a joyful consent it was giv- 
en her. Then she bowed her head, and gave thanks, and said, 
' By this I know that I have obtained favour in your eyes.' (<) 

They also gave to the other 3'^oung women such things as 
they desired, and to their husbands great commendations, for 
that they had joined with Mr. Great-heart, to the slaying of gi- 
ant Despair, and the demolishing of Doubting-Castle. — About 
Christiana's neck the Shepherds put a bracelet, and so they did 
about the necks of her four daughters ; also they put ear-rings 
in their cars, and jewels on their foreheads. 

When they were minded to go hence, they let them go in 
peace, but gave not to them those certain cautions which before 
were given to Cliristian and his companion. The reason was, 
for that these had Great-heart to be their guide, who was one 
that was well acquainted with things, and so could give them 
their cautions more seasonable ; to wit, even then when the 
danger was nigh the approaching. What cautions Christian and 
his companion had received of the Shepherds,* they had also 
lost by that the time was come that they had need to put them 
in practice. Wherefore, here was the advantags that this com- 
pany had over the other. {\i) 

* Parti, p. 1C9. 
. {() The Holy Scriptures, revealing to us the mysteries and perfectioas 
of God, showin°: us our own real character and condition, and discoTcriug 
Christ and his salvation to our souls, are represented under this emblem. 
Every true believer longs to be more completely acquainted with them 
from day to day, and to look into them continually. 

(u) The author embraces every opportunity of pointing out the im- 
portant advantages of the pastoral office, when faithfully executed ; by 
■which he meant the regular care of a stated minister over a company of 
professed Christians who are his peculiar charge, have voluntarily placed 
themselves under his instructions, seeif counsel from him in all their diffi- 
culties, and pay regard to his private admonitions ; being convinced that 
he uprightly seeks their spiritual welfare, and is capable of promoting it. 
Notliing so much tends to the establishment and consistent conduct of be- 
lievers, or the permaneiU success of the gospel, as a proper reciprocal at- 
tention of pastors and their flocks to each other. A general way of preach- 
ing »nd hearing, with little or no connexion, cordial, unreserved inter- 
coarse, or even acquaintance, between ministers and their congregations j 



336 Turu-aajay, of Apostasy. 

From hence they went on singing, and they said,— 

' Behold, how fitly are the Tables set 
For their relief that Pilgrims are become, 
And how they us receive without one let. 
That make the other life the mark and home. 

What novellies they have, to us they give. 
That we, though Pilgrims, joyful lives may live. 
They do upon us, too, such things bestow, 
'J'hat show we Pilgrims are, where'er we go.' 

When they were gone from the Shepherds, they quiddy^ 
came to the place where Christian met with one Turn-away, 
that dwelt in the town of Apostasy.* Wherefore of him Mr. 
Great-heart, their guide, did now put them in mind, saying, 
' This is the place where Christian met with one Turn-away, 
who carried with him the character of his rebellion at his back. 
And this I have to say concerning this man ; — he would heark- 
en to no counsel, but, once a falling, persuasion could not stop 
him. When he came to the place where the Cross and the 
Sepulchre was, he did meet with one that bid him look there, 
but he gnashed with his teeth, and stamped, and said, he was 
resolved to go back to his own town. Before he came to the 
gate, he met with Evangelist, who offered to lay hands on him 
to turn him into the way again. But this Turn-away resisted 
him, and having done much despite unto him, he got away over 
the wall, and so escaped his hand.' 

Then they went on : and, just at the place where Little- 
fiiith formerly was robbed, there stood a man with his sword 

+ Part i. p. UP,. 
with continual changes from one place to another, may tend to sprea<l a 
superficial knowledge of evangelical truth more widely: but, through the 
want of seasonable reproof, counsel, encouragement, or admonition, the 
general directions delivered from the pulpit will seldom be recollected 
when they are mo?t wanted. Hence it is, that professors so often miss 
their way, are taken in the Flatterer's net, and fall asleep on the Enchant- 
ed Ground : and a faithful guide, ever at hand, to give the caution or di- 
rection at the time, is the proper remedy, for which no adequate substi- 
tute can be found. But, as it is much easier to preach at large on general 
topics, and, after a few sermons delivered in one congregation, to go over 
the same ground again in another place ; than to perform duly the several 
parts of the arduous office, which is sustained by the stated pastor of a re- 
gular congregation : and as it is far more agreeable to nature, to be ex- 
empted from private admonitions, than to be troubled with them, it may 
be feared, that this important subject will not at present be duly attend- 
ed to. 



Taliant-for'truih's victory over three assaihnti. 



3ST 



drawn, and his face all bloody. Then said Mr. Great-heart, 
* What art thou ?' The man made answer, saying, ' I am one 
whose name is Valiant-for-truth ; I am a Pilrgim, and am going 
to the Celestial City. Kow, as I was in my way, there were 
three men that did beset me, and propounded unto me these 
three things : — Whether I would become one of them ? — Or 
go back from whence 1 came ? — Or die upon the place ? To 
the first I answered, I had been a true man along season, and 
therefore it could not be expected that I now should cast in my 
lot with thieves.* Then they demanded what I would say to 
the second. So I told them the place from whence I came, 
had I not found incommodity there, I had not forsaken it at all ; 
but finding it altogether unsuitable to me, and very unprofitable 
for me, I forsook it for this way. Then they asked me what I 
said to the third ? And I told them. My life cost more dear far, 
than that I should lightly give it away : Besides, you have no- 
thing to do to put things to my choice ; wherefore at your 
peril be it if you meddle. Then these three, to wit, Wild-head, 
Inconsiderate, and Pragmatick, drew upon me, and I also drew 
upon them. So we fell to it, one against three, for the space 
of three hours. They have left upon me, as you see, some of 
the marks of their valour, and have also carried away with 
them some of mine. They are but just now gone : I suppose 
they might, as the saying is, hear your horse dash, and so they 
betook themselves to flight, (w) 

* Prov. i. 10—19 
(uj) From the names given to the opponents, with whom this Pilgrim 
fought, we may infer, that the author meant to represent by them certain 
wild enthusiasts, who, not having ever duly considered any religious sub- 
ject, officiously intrude themselves in the way of professors ; to perplex 
their minds, and persuade them, that unless they adopt their reveries or 
superstitions, they cannot be saved. An ungovernable imagination, a 
mind incapable of sober reflection, and a dogmatizing spirit, characterize 
these enemies of the truth : they assault religious persons with specious 
reasonings, cavilling objections, confident assertions, bitter reproaches, 
proud boastings, sarcastical censures, and rash judgments : they endeavour 
to draw them over to their party, or to drive them from attending to re- 
ligion at all ; or to terrify them with the fears of damnation, in their pre- 
sent endeavours to serve God, and find his salvation. Whatever company 
of persons we suppose that the author bad in view, we may learn from 
the passage what our strength, hope, and conduct ought to be, when we 
are thus assaulted. The word of God, used in faith, and with fervent and 
persevering prayer, will enable us at length to silence such dangerous as- 
sailants : and if we be valiant far the Uuth, and meekly contend for it. 
amidst revilings, menaces, and contempt, we may hope to coniirm otberi 
fclso, and to promote the comaoa cause. 
Ww 2& 



338 He shows how he left Dark-land. 

,' Gr.-H. But here was great odds, three against one. 

Fal. 'Tis true ; but little or more are nothing to him that 
has the truth on his side. " Though an host should encamp 
against me," said one, " my heart shall not fear : though war 
shall rise against me, in this will I be confident." ' Besides,' 
said he, 'I have read in some records, that one man has fought 
yn army : and how many did Samson slay with the jaw-bone 
of an ass ?' 

Then said the guide, ' Why did you not cry out, that some 
might have come in for your succour ?' 

Val. So I did to my King, who I knew could hear me, and 
afford invisible help, and that was enoxigh for me. 

Then said Great-heart to Mr. Valiant-for-truth, ' Thou hast 
worthily behaved thyself; let me see thy sword.' So he show- 
ed it him. When he had taken it into his hand, and looked 
thereon a while, he said, ' Ha ! it is a right Jerusalem blade.' 

Val. It is so. Let a man have one of these blades, with a 
hand to wield it, and skill to use it, and he may venture upon 
an angel with it. He need not fear its holding, if he can but 
tell how to lay on. Its edge will never blunt. It will cut flesh 
and bones, and soul and spirit and all. 

Gr.-H. But you fought a great while ; I wonder you was not 
weary. 

Val. I fought till my sword did cleave to my hand, and then 
they were joined together, as if a sword grew out of my arm ; 
and when the blood run through my fingers, then I fought with 
most courage. 

Qr.-H. Thou hast done well ; thou hast " resisted unto 
blood, striving against sin ;" thou shalt abide by us, come in 
and go out with us, for we are thy companions. 

Then they took him and washed his wounds, and gave him 
of what they had to refresh him ; and so they went together. 
Now as they went on, because Mr. Great-heart was delighted 
in him, (for he loved one greatly that he found to be a man of 
his hands ;) and because there were in company them that were 
leeble and weak, therefore he questioned with him about many 
things ; as first, what countryman he was ? 

Val. I am of Dark -land, for there I was born, and there my 
father and mother are still. 

' Dark-land !' said the Guide : ♦ doth not that lie on the same 
coasi with the city of Destruction ?' 

Val. Yes, it doth. Now that which caused me to come on 
pilgrimage, was this : VVe had Mr. Tell-true come into our 



Knowledge of each other in glory. 339 

parts, and he told it about what Christian had done, that went 
from the city of Destruction ; namely, how he had forsaken 
his wife and children, and had betaken himself to a Pilgrim's 
life. It was also confidently reported, how he had killed a 
serpent, that did come out to resist him in his journey ; and 
how he got through to whither he intended. It was also told, 
what welcome he had to all his Lord's lodgings, especially when 
he came to the gates of the Celestial City ; for there, said the 
man, he was received with sound of trumpet, by a company of 
Shining Ones. He told it also, how all the bells in the City did 
ring for joy at his reception, and what golden garments he was 
clothed with ; with many other things that now I shall forbear 
to relate. In a word, that man so told the story of Christian 
and his travels, that my heart fell into a burning heat to be 
gone after him : nor could father or mother stay me. So I got 
from them, and am come thus far on my way. 

Gr.-H. You came in at the gate, did you not ? 

Vol. Yes, yes ; for the same man also told us, that all would 
be nothing, if we did not begin to enter this way at the gate. 

' Look you,' said the guide to Christiana, ' the pilgrimage of 
your husband, and what he has gotten thereby, is spread abroad 
far and near.' 

Fid, Why, is this Christian's wife ? 

Gr.-H. Yes, that it is ; and these are also her four sons. 

Fat. What !, and going on pilgrimage too ? 

Gr.-H. Yes, verily, they are following after. 

Fed. It glads me at heart ; good man, how joyful will he be, 
when he shall see them, that would not go with him, to enter 
before him in at the gates into the Celestial City ! 

Gr.-H. Without doubt it will be a comfort to him ; for, next 
to the joy of seeing himself there, it will be a joy to meet there 
his wife and children. 

Fal. But, now you are upon that, pray let me hear your 
opinion about it. Some make a question whether we shall 
know one another when we are there. 

Gr.-H. Do they think they shall know themselves then, or 
that they shall rejoice to see themselves in that bliss ? And if 
they think they shall know and do these, why not know others, 
and i-ejoice in their welfare also ? Again, since relations are 
our second self, though that state will be dissolved, yet why 
may it not be rationally concluded that we shall be more glad 
to see them there, than to see they are wanting ? 



340 Objections against a pilgrim^s life. 

Val. Well, I perceive whereabouts you are as to this. Have 
you any more things to ask me about my beginning to come on 
pilgrimage ? 

Gr.-H. Yes ; was your father and mother willing that you 
should become a Pilgrim ? 

Fal. Oh no ! they used all means imaginable to persuade me 
to stay at home. 

Gr.-H. What could they say against it ? 

Fal. They said, it was an idle life ; and, if I myself were 
not inclined to sloth and laziness, I would never countenance 
a Pilgrim's condition, (a) 

Gr.-H. And what did they say else ? 

Fal. Why, they told me that it was a dangerous way : yea, 
the most dangerous way in the world, say they, is that which 
the Pilgrims go. 

Gr.-H. Did they show you wherein this way is dangerous ? 

Fal. Yes ; and that in many particulars. 

Gr.-H. Name some of them. 

Fal. They told me of the Slough of Despond, where Chris- 
tian was well nigh smothered. They told me, that there were 
archers standing ready in Beelzebub's Castle, to shoot them 
who should knock at the Wicket-gate for entrance. They told 
me also of the wood and dark mountains, of the hill Difficulty, 
of the lions ; and also of the three giants, Bloody-man, Maul, 
and Slay-good : they said, moreover, that there was a foul fiend 

(x) This hath been the reproach cast on relia;ion in every age. Pha- 
raoh said to Moses and the Israelites, " Ye are idle, ye are idle ; therefore 
ye say, let us go and do sacrifice to the Lord." Men naturally imagine, 
that time spent in the immediate service of God is wasted : should a 
Christian therefore employ as many hours every week, in reading the 
Scriptures, in secret and social prayer, in pious discourse, and in attending 
on public ordinances, as his neighbour devotes to amusement and sensual 
indulgence ; an outcry would speedily be made, about his idling away his 
time, and being in the way to beggar his family '. As this must be expect- 
ed, it behooves all believers to avoid every appearance of evil, and by ex- 
emplary diligence in their proper employments, a careful redemption of 
time, a prudent frugality in their expenses, and a good management of all 
their affairs, to " put to silence the ignorance of foolish men." For there 
are too many favourers of the gospel, who give plausibility to these slan- 
ders, by running from place to place, that they may hear every new 
preacher ; while the duty of the family, and of their station in the com- 
munity is miserably neglected. They " walk disorderly, working not at 
all, but are busy-bodies :" from these we ought to withdraw, and against 
such professors we should protest : for they are " ever learning, but never 
able to come to the knowledge of the truth."' 



Gr.-H. and Valiant-for-truth discourse. 341 

iiaunted the valley of Humiliation ; and that Christian was by 
him almost bereft of lite. Besides, said they, you must go over 
the valley of the Shadow of Death, where the hobgoblins are, 
Avhere the light is darkness, where the way is full of snares,^ 
pits, traps, and gins. — They told me also of giant Despair, ot" 
Doubting-Castle, and of the ruin that tiie Pilgrims met with 
there. Further, they said I must go over the Enchanted 
Ground, which was dangerous. And that after all this, I should 
find a river over which I should find no bridge ; and that that - 
river did lie betwixt me and the Celestial Country. 

Gr.-H. And was this all ? 

Val. No ; they also told me, that this way was full of de- 
ceivers ; and of persons that lay in wait there, to turn good 
men out of their path. 

Gr.-H. But how did they make that out ? 

Fal. They told me that Mr. Worldly-wiseman did lie there 
in wait to deceive. They also said, that there was Formality 
and Hypocrisy continually on the road. They said also, that 
By-ends, Talkative, or Demas, would go near to gather me up : 
that the Flatterer would catch me in his net ; or that, with 
green-headed Ignorance, I would presume to go on to the gate, 
from whence he was sent back to the hole, that was in the side 
of the hill, and made to go the by-way to hell. 

Gr.-H. I promise you, this was enough to discourage thee. 
But did they make an end there ? 

Fal. No, stay. They told me also of many that tried that 
way of old, and that had gone a great way therein, to see if they 
could find something of the glory then, that so many had so 
much talked of from time to time : and how they came back 
again, and befooled themselves for setting a foot out of doors 
in that path ; to the satisfaction of the country. And they 
named several tnat did so, as Obstinate and Pliable, Mistrust 
and Timorous, Turn-away and old Atheist, with several more ; 
who they said, had some of them gon? far to see what they 
could find ; but not one of them founti so much advantage by 
going, as amounted to the weight of a feather. (i/) 

(?/) Worldly people, in opposing the gospel, descant abundantly on the 
folly and hypocrisy of religious persons ; they pick up every vague report 
that they hear to their disadvantage, and narrowly watch for the halting 
of such as they are acquainted with ; and then they form general conclu- 
fions, from a few particular, distorted, and uncertain stories ! Thus thejr 
endeavour to prove, that there is no reality ra religion, that it is impossi- 
ble to find the way to heaven, and that it is better to be quiet than to bc- 

29* 



342 Gr.-H. and Faliant-for-trutk discourse. 

Gr.-H. Said they any thing more to discourage you ? 

VaL Yes ; they told me of one Mr. Fearing, who was a Pil- 
grim ; and how he found his way so sohtary, that he never had 
a comfortable hour therein : also that Mr. Despondency had 
like to have been starved therein : yea, and also (which I had 
almost forgot) Christian himself, about whom there has been 
such a noise, after all his ventures for a Celestial Crown, was 
certainly drowned in the black river, and sever went a foot fur- 
ther, however it was smothered up. 

Gr.-H. And did none of these things discourage you ? 

Val. No ; they seemed as so many nothings to me. 

Gr.-H. How came that about ? 

Val. Why, I still believed what Mr. Tell-true had said, and 
that carried me beyond them all. 

Gr.-H. Then this was your victory, even your faith ? 

Val. It was so : I believed, and therefore came out, got into 
the way, fought all that set themselves against me, and, by be- 
lieving, am come to this place. 

'Who would true valour see 

Let him come hither ; 
One here will constant be. 

Come wind, come weather ; 
There's no discouragement 
Shall make him once relent 
His first avow'd intent 
To be a Pilgrim. 

Whoso beset him round 

With dismal stories, 
Do but themselves confound, 

His strength the more is. 
No lion can him fright ; 
He'll with a giant fight 
But he will have a right 
To be a Pilgrim. 

stow pains to no purpose. This frivolous sophistry is frequently employ- 
ed, after all other arguments have been silenced. — But it is vain to deny 
the existence of hypocrites and deceivers ; or to excuse the evils to which 
they object : on the contrary, we should allow these representations, as 
far as there is any appearance of truth in them ; and then show that this 
teaches us to beware lest we be deceived, and to try every doctrine by 
the touchstone of God's word ; that counterfeits prove the value of the 
thing counterfeited ; that we should learn to distinguish between the pre- 
cious and the vile ; and, finally, that while danger may attend a religiom 
profession, irreligioa ensures destruction. 



• 



Dangers of the Enchanted Ground. 345 

HobgoWia nor foul fiend 

Can daunt his spirit ; 
He knows, he at the end 

Shall life inherit. 
Then, fancies, fly away, 
He'll not fear what men say, 
He'll labour night and day 
To be a Pilgrim. 

By this time, they were got to the Enchanted Ground, where 
the air naturally tended to make one drowsy :* and that place 
was all grown over with briers and thorns, excepting here and 
there, where was an Enchanted Arbour, upon which if a man 
sits, or in which if a man sleeps, 'tis a question, say some, whc' 
ther ever he shall rise or wake again in this world. Over this 
forest therefore they went, both one and another ; and Mr. 
Great-heart went before, for that he was the guide, and Mr. 
Valiant-for-truth came behind, being rear-guard ; for fear lest 
peradventure some fiend, or dragon, or giant, or thief, should 
fall upon their rear, and so do 'mischief. They went on here, 
each man with his sword drawn in his hand, for they knew it 
was a dangerous place. Also they cheered up one another, as 
well as they could ; Feeble-mind, Mr. Great-heart commanded, 
should come up after him, and Mr. Despondency was under 
the eye of Mr. Valiant-for-truth. 

Now they had not gone far, but a great mist and darkness fell 
upon them all ; so that they could scarce, for a great while, 
one see the other : wherefore they were forced, for some time, 
to feel for one another by words, for they walked not by sight. 
But any one must think, that here was but sorry going for the 
best of them all ; but how much the worse was it for the wo- 
men and children, who both of feet and heart also were but 
tender ! Yet nevertheless so it was, that through the encou- 
raging words of him that led in the front, and of him that 
brought them up behind, they made a pretty good shift to wag 
along. 

The way was also here very %vearisome, through dirt and 
flabbiness. Nor was there, on all this ground, so much as one 
inn or victualling-house, wherein to refresh the feebler sort. 
Here therefore was grunting, and puffing, and sighing ; while 
one tumbled over a bush, another sticks fast in the dirt ; and 
the children, some of them lost their shoes in the mire ; while 
one cries out, ' I am down ;' and another, ' Ho, where are you V 

* Part i. p. 1 84— 192. 



>344 They come to an Arbour. 

And a third, ' The bushes have got such fast hold on me, I 
think I cannot get away from them.' 

Then thej came to an arbour, warm, and promisino- much 
refreshing to the Pilgrims : for it was finely wrought above- 
head, beautified with greens, furnished with benches and set- 
tles. It had in it a soft couch, where the weary might lean. 
This, you must think, all things considered, was tempting ; for 
the Pilgrims already began to be foiled with the badness of the 
way ; but there was not one of them that made so much as a 
motion to stop there. Yea, for aught I could perceive, they 
continually gave so good heed to the advice of their guide ; and 
he did so faithfully tell them of dangers, and of the nature of 
dangers, when they were at them, that usually, when they 
were nearest to them, they did most pluck up their spirits, 
and hearten one another to deny the flesh. — The arbour was 
called the Slothful's Friend, on purpose to allure, if it might 
be, some of the Pilgrims there to take up their rest when 
weary, {z) 

i saw then in my dream, that they went on in this their soli- 

(c) This view of the Enchanted GrounJ seems to vary ftom that which 
has been considered in the First Part. The circumstances of beUevers 
who arc deeply engaged in business, and constrained to spend much time 
among worldly people, mav here be pai ticularly intended. This may 
sometimes be unavoidable ; Dut it is enchanted ground : many professors, 
fascinated by the advantages and connexions thus presented to them, fall 
asleep, and wake no more : anil others are entangled by those thorns and 
briars, which " choke the word, and render it unfruitful." The more 
soothing the scene the greater the danger, and the more urgent need is 
there for watchfuhistjs and circumspection : the more vigilant believers are, 
the greater uneasiness will such scenes occasion them ; as they will be so 
long out of their proper element : and the weaker and more uncstablished 
men are, the more apt will they be, in such circumstances, to yield to dis- 
couragement. The society and counsel of faithful ministers and Christian 
friends may help them to get on : but they will often feel that their path 
is miry and slippery, entangling and perplexing, dark and wearisome to 
their souls. Yet if this be the case, their sighs, complaints, and prayers, 
are hopeful symptoms : but when worldly employment* and connexions, 
which perhaps at first were'in a sense unavoidable, induce prosperity ; and 
men seek comfort from this prosperity, instead of considering it as a snare 
or burden, or improving it as a talent; then the professor falls asleep in 
the enchanted arbour. It behooves, however, all who love their souls, to 
shun that hurry of business, and multiplicity of affairs and projects, into 
which many are betrayed by degrees, in order to supply increasing ex- 
penses, that might be avoided by strict frugality and more moderate de- 
sires : for these things lade the soul with thick clay; are a heavy weight 
to the most upright ; render a man's way doubtful and joyless ; aud " drowa 
biany in destruction and perdition," 



Great-heart consults his Map. 245 

tary ground, till they came to a place at which a man is apt to 
lose his way. Now, though, when it was light, their guide 
could well enough tell how to miss those ways that led wrong, 
yet in the dark he was put to a stand : but he had in his pocket 
a map of all ways leading to or from the Celestial City ; where- 
fore he struck a light (for he never goes also without his 
tinder-box,) and takes a view of his book or map, which bids 
him be careful in that place to turn to the right-hand. And 
had he not here been careful to look in his map, they had in 
all probability been smothered in the mud ; for just a little be- 
fore them, and that at the end of the cleanest way too, was a 
pit, none knows hoAV deep, full of nothing but mud, there made 
on purpose to destroy the Pilgrims in. 

Then thought I with myself, who, that goeth on pilgrimage, 
but would have one of these maps about him, that he may look 
when he is at a stand, which is the way he must take, (a) 

They went on, then, in this Enchanted Ground, till they 
came to where there was another arbour, and it was built by 
the highway-side. And in that arbour there lay two men, 
whose names were Heedless and Too-bold. These two went 
thus far on pilgrimage ; but here, being wearied with their 
journey, sat down to rest themselves, and so fell fast asleep. 
When tlie Pilgrims saw them, they sto^ still, and shook their 
heads ; for they knew that the sleepers were in a pitiful case. 
Then they consulted what to do, whether to go on, and leave 
them in their sleep, or step to them and try to awake them. 
So they concluded to go to them and awake them ; that is, if 
they could ; but with this caution, namely, to take heed that 
themselves did not sit down, nor embrace the offered benefit 
of that arbour. 

So they went in, and spake to the men, and called each by 
his name, (for the guide, it seems, did know them,) but there 
was no voice, nor answer. Then the guide did shake them, and 
do what he could to disturb them. Then said one of them, ' I 
will pay you when 1 take my money.' At which the guide 
shook his head. ' I will fight so long as I can hold my sword in 

(a) This emblem inculcates the duty of constant attention to the pre' 
e&pts and counsels of Scripture, as well as reliance on its promises ; and of 
an habitual application to the Lord by prayer, to teach us the true mean- 
ing «if his word, that we may learn the way of peace and safety, in the 
most difficult and doubtful cases ; and the advantage of consulting such 
ministers, as are most experienced in the-ways of God, and most coover- 
snnt with his sacred oracles. 



346 !Z7ie Pilgrim's press forrcard. 

my hand,' said the other. At that one of the children hiughed 
Then said Christiana, ' What is the meaning of this ?' Then 
the guide said, '.They talk in their sleep; if you do strike 
them, or beat them, or whatever else you do unto them, they 
will answer you after this fashion ; or, as one of them said in 
old time, when the waves of the sea did beat upon him, and he 
slept as one upon the mast of a ship, " When I do awake, 1 
will seek it yet again."* You know, when men talk in their 
sleep, they say any thing, but their words are not governed 
either by faith or reason. There is an incoherency in their 
words now ; even as there was before, betwixt their going on 
pilgrimage and their sitting down here. This then is the mis- 
chief on't, when heedless ones go on pilgrimage ; twenty to one 
but they are served thus. For this Enchanted Ground is one 
of the last refuges that the enemy to Pilgrims has ; wherefore 
it is, as you see, placed almost at the end of the way, and so it 
standeth against us with the more advantage. ' For when,' 
thinks the enemy, ' will these fools be so desirous to sit down, 
as when they are weary ? And at what time so likely to be 
weary, as when they are almost at their journej^'s end ?' There- 
fore it is, I say, that the Enchanted Ground is placed so nigh 
to the Land of Beulah, and so near the end of their race. 
Wherefore let Pilgrims look to themselves, lest it happen to 
them as it has done to these, that as you see, are fallen asleep, 
and none can awake them.' (b) 

Then the Pilgrims desired, with trembling, to go forward ; 
only they prayed their guide to strike a light, that they might 
go the rest of the way by the help of the light of a lantern. So 

* Prov. xxiii. 34, 35. 
(6) Such men as take up a profession of the gospel, in a heedless man- 
ner, and proceed with an overbearing confidence, the i-esult of pride and 
ignorance, may long maintain a form of godliness, though it be a weari- 
ness to them : but after a time they will gradually be drawn back into the 
world, retaining nothing of their religion, except certain distorted doc- 
trinal notions. They find excuses for their conduct from false maxims, 
and bad examples ; they fall asleep in the arms of worldly prosperity ; 
nothing can awaken them to fear, or self-suspicion ; but they will, as it 
were, talk in their sleep about religion, in so incoherent a manner, as to 
excite the laughter of children ; while they who understand the case will 
bewail their deplorable delusion. Such awful examples should excite us 
to redoubled diligence, in searching the Scriptures, and in prayer ; lest we 
too should be overcome with a destructive sleep, and perish in this fasci- 
nating way. For scenes of worldly prosperity have delected the hypo- 
crisy of many, who have long perievered ia an unsuspected profession, 
amidst difficulties and trials. 



They find Standfast on his knees. 34? 

}»e struck a light, and they went by the help of that through the 
rest of this way, though the darkness was very great.* 

But the children began to be sorely weary ; and they cried 
out unto him that loveth Pilgrims, to make their way more 
comfortable. So by that they had gone a little further, a wind 
arose, that drove away the fog ; so the air became more clear. 
Yet they wei'e not off, by much, of the Enchanted Ground, but 
only now they could see one another better, and also the w.ay 
wherein they should walk. 

Now when they were almost at the end of this Ground, they 
perceived, that a little before them was a solemn noise of one 
that was much concerned. So they went on, and looked before 
them : and behold they saw, as they thought, a man upon his 
knees, with hands and eyes lifted up, and speaking, as they 
thought, earnestly to one that was above. They drew nigh, 
but could not tell what he said ; so they went softly till he had 
done. When he had done, he got up, and began to run towards 
the Celestial City. Then Mr. Great-heart called after him, 
saying, ' Soho, friend, let us have your company, if you go, as 
I suppose you do, to the Celestial City.' So the man stopped, 
and they came up to him : but so soon as Mr. Honest saw him, 
he said, ' I know this man.' Then said Mr. Valiant-for-truth, 
' Pr'ythee, who is it ?' ' 'Tis one,' said he, ' that comes from 
whereabouts I dwelt : his name is Standfast ; he is certainly a 
right good Pilgrim.' 

So they came up to one another : and presently Standfast 
said to old Honest, ' Ho ! father Honest, are you there ?' ' Ay,' 
said he, ' that I am, as sure as you are there.' ' Right glad am 
I,' said Mr. Standfast, 'that I have found you on this road.' 
' And as glad am [,' said the other, ' that I espied you on your 
knees.' Then Mr. Standfast blushed, and said, ' But why, did 
you see me ?' ' Yes, that I did,' quoth the other, ' and with my 
heart was glad at the sight.' ' Why, what did you think ?' said 
Standfast. ' Think !' said old Honest, ' what should I think I 
I thought we had an honest man upon the road, therefore should 
have his company by and by.' ' If you thought not amiss, how 
happy am I ; but, if I be not as I should, 'tis I alone must bear 
it.' ' That is true,' said the other ; ' but your fear doth fui'- 
ther confirm me, that things are right betwixt the Prince of 
Pilgrims and your soul : for he saith, '• Blessed is the man that 
feareth always." 

Fal. Well, but brother, I pray thee tell us, what was it that 
* 2 Pet. i. 19. 



348 Standfast's Temptations from Madam Bubble. 



w? I 



was the cause of thy being upon thy knees even now ? Was 
for some obligations laid by special mercies upon thee, or how 

5^ Why, we are, as you see, upon the Enchanted Ground ; 
and, as I was coming along, I ^vas musing with myself of what 
a dangerous nature the road in this place was ; and how many, 
that had come thus far on pilgrimage, had here been stopped 
and been destroyed. I thought also of the manner of death, with 
which this place destroyeth men. Those that die here, die of 
no violent distemper : the death which such do die, is not 
grievous to them ; for he that goeth away in a sleep, begins 
that journey with desire and pleasure : yea, such acquiesce in 
the will of that disease. 

Then Mr. Honest interrupting of him, said, ' Did you see 
the two men asleep in the arbour V 

St. Ay, ay, I saw Heedless and also Too-bold there ; and, 
for aught I know, there they will lie until they rot :* but let 
me go on with my tale. — As I was thus musing, as I said, there 
was one in pleasant attire, but old, who presented herself unto 
me, and offered me three things ; to wit, her body, her purse, 
and her bed. Now the truth is, I was both weary and sleepy : 
I am also as poor as an owlet, and that perhaps the witch knew. 
Well, I repulsed her once and twice ; but she put by my re- 
pulses and smiled. Then I began to be angry ; but she mat- 
tered that nothing at all. Then she made offers again, and 
said, * If I would be ruled by her, she would make me great 
and happy ; for,' said she, ' I am the mistress of the world, and 
men are made happy by me.' Then I asked her name, and 
she told me it was Madam Bubble. This set me further from 
her ; but she still followed me with enticements. Then I be- 
took me, as you see, to my knees, and with hands lifted up, 
and cries, I prayed to him that had said he would help. So 
just as you came up, the gentlewoman went her way. Then I 
continued to give thanks for this great deliverance ; for I verily 
believe she intended no good, but rather sought to make a stop 
of me in my journey, (c) 

Hon. Without doubt her designs were bad. But stay, now 
you talk of her, methinks I either have seen her, or have read 
some story of her. 

* Prov. X. 7. 
(c) The case of Standfast shows us, that when believers feel the propen- 
sity of their hearts to yield to worldly proposals, it renders them jealoua 
of themselves, excites them to earnest prayer, and thus eventually tends 
to preserve them from the fatal delusions. 



Great-hearths account of her. 349 

St. Perhaps you have clone both. 

Hon. Madam Bubble ! Is she not a tall, comely dame, some- 
thing of a swarthy complexion ? 

St. Right, you hit it, she is just such a one. 

Hon. Doth she not speak very smoothly, and give you a 
smile at the end of every sentence? 

St. You fall right upon it again, for these are her very ac- 
tions. 

Ho7i. Doth she not wear a great purse by her side ? and is 
not her hand often in it fingering her money, as if that was her 
heart's delight ? 

St. 'Tis just so : had she stood by all this while, you could 
not more amply have set her forth before me, and have better 
described her features. 

Hon. Then he that drew her picture was a good limner, and 
he that wrote of her said true. 

Gr.-H. rhis woman is a witch ; and it is by virtue of her 
sorceries, that this ground is enchanted : whoever doth lay 
their head down in her lap, had as good lay it down upon that 
block over which the axe doth hang ; and whoever lays his 
eyes upon her beauty, is counted the enemy of God.* This 
is she that maintaineth in their splendour all those that are the 
enemies of Pilgrims. Yea, this is she that hath brought off 
many a man from a Pilgrim's life. She is a great gossipper •, 
she is always, both she and her daughters, at one Pilgrim's 
heels or another, now commending, and then preferring, the 
excellencies of this life. She is a bold and impudent slut ; 
she will talk with any man. She always laugheth poor Pil- 
grims to scorn ; but highly commends the rich. If there be 
one cunning to get money in a place, she will speak well of him 
from house to house. She loveth banqueting and feasting main- 
ly well ; she is always at one full table or another. She has 
given it out it some places that she is a goddess, and therefore 
some do worship her. She has her time and open places of 
cheating ; and she will say, and avow it, that none can show a 
good comparable to her's. She promiseth to dwell with chil- 
dren's children, if they would but love and make much of her. 
She will cast out of her purse gold like dust, in some places, 
and to some persons. She loves to be sought after, spoken 
well of, and to lie in the bosoms of men. She is never weary 
of commending her commodities, and she loves them most that 

* James iv. 4. 1 John. ii. 14, 15. 
30 



550 They come to the land of Beulah. 

think best of her. She will promise crowns and kingdoms, if 
they will but take her adv ice : yet many hath she brought to 
the halter, and ten thousand times more to hell. 

' Oh !' said Standfast, ' what a mercy it is that I did resist 
her ! for whither might she have drawn me !' 

Gr.-H. Whither! nay, none but God knows. But in gene- 
ral, to be sure, she would have drawn thee into "many foolish 
and hurtful lusts, which drown men in destruction and perdi- 
tion."* It was she that set Absalom against his father, ami 
Jeroboam against his master. It was she that persuaded Judas 
to sell his Lord, and that prevailed with Demas to forsake the 
godly Pilgrim's life: none can tell of the mischief she doth. 
She makes variance betwixt rulers and subjects, betwixt pa- 
rents and children, betwixt neighbour and neighbour, betwixt 
a man and his wife, betwixt a man and himself, betwixt the 
flesh and the spirit. — Wherefore, good master Standfast, be as 
your name is ; and " when you have done all, stand." 

At this discourse there was, among the Piigrims, a mix 
ture of joy and trembling, but at length they brake out, and 
sang — > 

' What danger is the Pilgrim in 

How many are his foes ! 
How many ways there are to sin 

No living; mortal knows. 
Some in the ditch spoil'd are, yea, can 

Lie tumbling in the mire : 
Some, though they shun the frying-pan. 

Do leap into the fire.' 

After this, I beheld, until they were come unto the Land of 
Beulah, where the Sun shineth night and day.f Here, because 
they were weary, they betook themselves a while to rest ; and 
because this country was common for Pilgrims, and because 
these orchards and vineyards that were here belonged to the 
King of the Celestial Country, therefore they were licensed to 
make bold with any of his things. But a little while soon re- 
freshed them here ; for the bells did so ring, and the trumpets 
continually sounded so melodiously, that they could not sleep ; 
and yet they received as much refreshing as if they slept their 
sleep never so soundly. Here also all the noise of them that 
walked in the streets, was, ' More Pilgrims are come to town.' 

* 1 Tim. vi. 9. t Part i. p. 199. 



A message sent to Christiana. 361 

And another would nnswer, saying, ' And so many went over 
the water and were let hi at the golden gates to-day.' They 
"vvould cry again, ' There is now a legion of Shining Ones just 
come to town : by which we know that there are more Pil- 
grims upon the road ; for here they come to wait for them, 
and comfort them after their sorrow.' Then the Pilgrims got 
up, and walked to and fio : but how were their eyes now filled 
with celestial visions ! In this land they heard nothing, saw no- 
thing, felt nothing, smelt nothing, tasted nothing, that was of- 
fensive to their stomach or mind ; only, when they tasted of 
the water of the river, over which they were to go, they 
thought that tasted a little bitterish to the palate, but it proved 
sweet when it was down. (rZ) 

In this place there was a record kept of the names of them 
that had been Pilgrims of old, and a history of all the famous 
acts that they had done. It was here also much discoursed, 
how the river to some has its flowing?, and what ebbings it has 
had while others have gone over. It has been it a manner dry 
for some, while it has overflowed its banks for others. 

In this place the children of the town would go into the 
King's gardens and gather nosegays for the Pilgrims, and 
bring them to them with aflection. Here also grew camphire, 
and spikenard, saffron, calamus, and cinnamon, with all the 
trees of frankincense, myrrh, and aloes, with all chief spices. 
With these the Pilgrims' chambers were perfumed while they 
staid here ; and with these were their bodies anointed to 
prepare them to go over the river, when the time appointed 
wi:s come. 

Now while they lay here, and waited for the good hour, 
there was a noise in the town, that there was a post come 
from the Celestial City, with matters of great importance to 
one Christiana, the wife of Christian, the Pilgrim. So in- 

(d) The lively exercise of faith and hope, the anticipation of heavenly 
felicity, and the consolations of the Holy Spirit, soon make the believer 
forget his conflicts and sorrows, or only remember them to enhance his 
grateful joy. This description represents the happy state of those that 
live in place?, favoured with many lively Christians, united in heart and 
judgment ; and where instances of persons dying triumphantly are often 
reported or witnessed. It has frequently been observed, that aged be- 
lievers, in such circumstances, have been remarkably delivered from fears 
and temptations, and animated by the hopes and earnests of heaven ; so 
that while death seemed bitter to nature, it became pleasant to the soul, 
ia think of the joy and glory that would immediately follow it. 



362 Christiana culled to pass the River. 

quiry was made for her, and the house was found out where 
she was ; so the post presented her with a letter : the con- 
tents were, ' Hail, good woman ! 1 bring thee tidings, that 
the Master calleth for thee, and expecteth that thou shouldest 
stand in his presence, in clothes of immortality, within these 
ten days.' 

When he had read this letter to her, he gave her therewith 
a sure token that he was a true messenger, and was come to 
bid her make haste to be gone. The token was, — An arrow 
sharpened with love, let easily into her heart, which, by de- 
grees, wrought so effectually with her, that at the time ap- 
pointed she must be gone, (e) 

When Christiana saw that her time was come, and that 
she was the first of this company that was to go over, she 
called for Mr. Great-heart, her guide, and told him how mat- 
ters were. So he told her, ' He was heartily glad of the news, 
and could have been glad had the post come for him.' Then 
she bid that he should give advice how all things should be 
prepared for her journey. So he told her, saying, ' Thus and 
thus it must be ; and we that survive, will accompany you to 
the river side.' 

Then she called for her children, and gave them her bless- 
ing ; and told them that she had read with comfort the mark 
that was set in their foreheads, and was glad to see them with 
her there, and that they had kept their garments so white. 
Lastly, she bequeathed to the poor -that little she had, and 
commanded her sons and daughters to be ready against the mes- 
senger should come for them. 

When she had spoken these words to her guide, and to her 
children, she called for Mr. Valiant-for-truth, and said unto 
him, ' Sir, you have in all places showed yourself true-hearted ; 
be faithful unto death, and my King will give you a crown of 
life. I would also entreat you to have an eye to my children : 
and if at any time you see them faint, speak comfortably to 
them. For my daughters, my sons' wives, they have, been 

' (c) These messengers seem to be merely emblems of the different dis- 
eases or decays, by which the Lord takes do wa the earthly tabernacle, 
when he sees good to receive the souls of his people into his immediate 
presence. In plain language, it was reported that Christiana was sick and 
near death, and she herself became sensible of her situation. ' The arrow 
sharpened by love, implies, that the time, manner, and circumstances, oj 
the believer's death are appointed by Him "who loved us, and gave him- 
self for us :" He, as it were, says to the dying saint, " It is I, be not afraid." 



Christia7ia exhorts her children and companions. 355 

faithful, and a fulfilling of the promise upon them will be their 
end,' — But she gave Mr. Standfast a ring. 

Then she calWl for old Mr. Honest, and said of him, " Be- 
hold an Israelite indeed, in whom is no guile." Then said 
he, ' I wish you a fair day, when you set out for Mount Zion, 
and shall be glad to see that you go over the river dry-shod.' 
But she answered, ' Come wet, come dry, 1 long to be gone ; 
for, however the weather is in my journey, 1 shall have time 
enough, when I come there, to sit down and rest me> and dry 
me.' 

Then came in that good man, Mr. Ready-to-halt, to see her. 
So she said to him, ' Thy travel hitherto has been with diffi- 
culty ; but that will make thy rest the sweeter. But watch 
and be ready ; for at an hour when you think not, the messen- 
ger may come.' 

After him came in Mr. Despondency, and his daughter 
Miich-afraid ; to Vvhom she said, ' You ought with thankful- 
ness, for ever to remember 3'nur deliverance from the hand 
of giant Despair, and out of Doubting-Castle. The effect 
of that mei'cy is, that you are brought with safety hither. Be 
yet watchful, and cast away fear ; be sober, and hope to the 
end.' 

Then she said to Mr. Feeble-mind, ' Thou wast delivered 
from the mouth of giant Slay-good, that thou mightest live in 
the light of the living for ever, and see the King with comfort : 
only I advise thee to repent thee of thy aptness td fear, and 
doubt of his goodness, before he sends for thee : lest thou 
sbouldest, when he comes, be forced to stand before him, for 
that fault, with blushing.' (/) 

(/) The adJress made by Christiana to each of tlie company, and the 
circuuistaiices ol' her passings the river, are well deserving; of attention ; 
but require no comment. When such believers as have long walked ho- 
nourably, are enabled to bear a dying testimony to the truth, and to re- 
commend the ways of the Lord with the last remains of their breath, a 
great eifect will often be produced : but the confidence of some professors, 
in these circumstances, has a very different tendency. Many excellent 
persons, however, are incapacitated from speaking much in their last 
hours ; and we ought by no means to judge of men's characters on these 
grounds : for it is remarkable, that the Scripture is generally silent about 
the manner in which its worthies terminated their lives ; and a very few 
exceptions are found to this rule. We are particularly instructed in the 
nature of their faith, and its effects upon their conduct during life ; and 
thence we may assuredly infer, that they died in the Lord, aad entered 
iuto rest. 

Yy 30* 



364 She passes the River triumphantly. 

Now the clay drew on that Christiana must be gone. So 
the road was full of people, to see her take her journey. 
But behold, all the banks beyond the river were full of 
horses and chariots, which wei-e come down from above to 
accompany her to the City-gate. So she came forth, and 
entered the river, with a beckon or farewell to those that 
followed her to the river-side. The last words that she was 
heard to say, were, ' I come, Lord, to be with thee, and bless 
thee.' 

So her children and friends returned to their places, for that 
those that waited for Christiana had carried her out of their 
sight. So she went and called, and entered in at the gate, with 
all the ceremonies of joy that her husband Christian had [en- 
tered with before her. 

At her departure the children wept. But Mr. Great- 
heart and Mr. Vahant-for-truth played upon the well-tuned 
cymbal and harp for joy. So all departed to their respective 
places, (g) 

In process of time, there came a post to the town again, 
and his business was with Mr. Ready-to-halt. . So he inquired 
him out, and said, ' I am come to thee in the name of Him 
whom thou hast loved and followed, though upon crutches : 
and my message is, to tell thee, that he expects thee at his 
table, to sup with him in his kingdom, the next day after 
Easter : wherefore prepare thyself for thy journey,' (/t) — 
Then he also gave him a token that he was a true messenger, 
saying, " I have broken the golden bowl, and loosed the silver 
cord.^'* (0 

* Ecclcs. xii. 1—7. 

(g) The happy death of an eminent Christian is a loss to relatives and 
connexions, to ^the church and the community ; and in this view may be 
lamented : but'it often yields great encouragement to ministers and other 
spectators of the interesting scene, and excites their adoring praise and 
thanksgivings. 

(/t) Evident decays of natural powers as effectually convince the ob- 
serving person that death approaches, as if a messenger had been sent to 
inform him. But men in general chng to life, wilfully overlook sucli 
tokens, and try to keep up to the last the vain hope of recovering; and 
others, by a kind of cruel compassion, soothe them in the]delusion: so that 
numbers die suddenly of c/tjwncaZ disorders, even as if they had been shot 
through the heart. " Perliaps, however, the author had some reference 
to those inexplicable presages of death, which some persons evidently ex- 
perience. . r e • 

(j) These tokens are taken from a wcll-kuown portion of Scrip- 



Heady-to-halt afid Feeble-mind pass the River. 35S 

After this, Mr Ready-to-halt called for his fellow Pilgrims, 
©nd told them, saying, ' I am sent for, and God shall surely 
Visit 3'ou also. So he desired Mr. Valiant-for-truth to make 
his will ; and because he had nothing to bequeath to them that 
should survive him, but his crutches and his good wishes, 
therefore thus he said, ' These crutches I bequeath to my son 
that shall tread in my steps, with an hundred warm wishes that 
he may prove better than 1 have been.' 

Then he thanked Mr. Great-heart for his conduct and kind- 
ness, and so addressed himself to his journey. — When he came 
to the brink of the river, he said, now I shall have no more 
need of these crutches, since yonder are chariots and horses 
for me to ride on.' The last words he was heard to say, were, 
' Welcome, life !' So he went his way. 

After this, Mr. Feeble-mind had tidings brought him, that 
the post sounded his horn at his chamber-door. Then he 
came in, and told him, saying, ' 1 come to tell thee, that thy 
Master hath need of thee ; and tlrat in a very little time thou 
must behold his face in brightness. And take this as a token 
of the truth of my message : " Those that look out at the win- 
dows shall be darkened." 

Then Mr. Feeble-mind called for his frinds, and told them 
^vhat errand had been brought unto him, and what token he 
had received of the truth of the message. Then he said, ' Since 
I have nothing to bequeath to any, to what purpose should 1 
make a will ? As for my feeble mind, that-l will leave behind, 
for that I have no need of it in the place whither 1 go ; nor is 
it worth bestowing upon the poorest Pilgrims : wherefore 
when I am gone I desire that you, Mr. Valiant-for-truth, would 
bury it in a dunghill.' This done, and the day being come in 
which he was to depart, he entered the river as the rest : his 
last words were, '• Hold out, faith and patience.' So he went 
over to the other side. 

When days had many of them passed away, Mr. Despon- 
tlency was sent for ; for a post was come, and brought this 
message to him : ' Trembling man, these are to summon thee 

lure ;'''■ but it would be ineonsistent with the plan of this work, to enter on a 
particular explanation of them. The dealings of the Lord are here repre- 
sented, as uniformly gentle to the feeble, tremblin;^, humble believers; 
and the circumstances of their deaths conparatively encourag^ing and 
easy. 

* Eccles. xii. 1 — 7. 



566 Despondency^ Much-afraid^ Honest, 



I 



to be ready with tlie King bj' the next Lord's day, to shout for 
joy, for thy deliverance from all thy doublings. — And,' said the 
messenger, ' that my message is true, take this for a proof:' 
so he gave " a grasshopper to be a burden unto him." — Now 
I\Ir. Despondency's daughter, whose name was Much-afraid, 
said, when she had heard what was done, ' that she should go 
with her father.' Then Mr. Despondency said to his friends, 
' Myself and my daughter, you know what we have been, and 
how troublesomely we have behaved ourselves in every compa- 
ny ; — my will, and my daughter's is that our desponds and slav- 
ish fears be by no man ever received, from the day of our de- 
parture, for ever : for I know that after my death they will of- 
fer themselves to others. For, to be plain with you, they are 
guests which we entertained when we first began to be Pilgrims, 
and could never shake them off' after : and they will walk about 
and seek entertainment of the Pilgrims ; but, for our sakes, 
shut the doors upon them.' 

When the time was come for them to depart, they went up 
to the brink of the river. The last words of Mr. Desponden- 
cy were, ' Farewell, night ! Welcome day !' — His daughter 
went through the river singing, but none could understand 
what she said. 

Then it came to pass a while after, that there was a post in 
the town, that inquired for Mr. Honest. So he came to hi3 
house, where he was, and delivered to his hands these lines : 
' Thou art commanded to be ready against this day se'nnight, 
to present thyself before thy Lord, at his Father's house. 
And, for a token that my message is true, " All the daughters 
of music shall be brought low." — Then Mr. Honest called for 
his friends, and said unto them, ' I die, but shall make no will. 
As for my honesty, it shall go with me ; let him that comes af- 
ter be told of this.' 

When the day that he was to be gone was come, he address- 
ed himself to go over the river. Now the river at that time 
overflowed the banks in some places ; but Mr. Honest, in his 
lifetime, had spoken to one Good-conscience to meet him 
there: the which he also did, and lent him his hand, and so 
helped him over. The last words of Mr. Honest were, " Grace 
reigns 1" So he left the world. 

After this it was noised about that Mr. Valiant-for-truth was 
taken with a summons by the same post as the other ; and had 
this for a token that the summons was true, that " his pitcher 



And Valiant-f or -truth f pass nex^f, 367 

was broken at the fountain." When he understood it, he call- 
ed for his friends, and told them of it. Then said he, ' I am 
going to my Father's ; and though with great difhculty I got 
hither, yet now I do not repent me of all the trouble I have 
been at to arrive where I am. My sword I give to him that 
shall succeed me in my pilgrimage, and my courage and skill 
to him that can get it. My marks and scars I carry with me, 
to be a witness for me, that I have fought his battle, who now 
will be my Rewarder.' 

When the day that he must go hence was come, many ac- 
compamed him to the river-side, into which as he went he said, 
" Death, where is thy sting ?" and as he went down deeper, he 
said, " Grave, where is thy victory ?" So he passed over, and 
all the trumpets sounded for him on the other side. 

Then there came forth a summons for Mr. Standfast. This 
Mr. Standfast was he that the Pilgrims found upon his knees 
in the Enchanted Ground, and the post brought it him open in 
his hands. The contents whereof were, that he must prepare 
for a change of life, for his Master was not w'illing that he 
should be so far from him any longer. At this Mr. Standfast 
was put into a muse. ' Nay,' said the messenger, ' you need 
not doubt of the truth of my message ; for here is a token of 
the truth thereof.' — " Thy wheel is broken at the cistern." 
Then he called to him Blr. Great-heart, who was their guide, 
and said unto him, ' Sir, although it was not my hap to be much 
m your good company in the days of my pilgrimage, yet, since 
the time I knew you, you have been profitable to me. When 
I came from home, I left behind me a wife and five small chil- 
dren ; let me entreat you, at your return, (for I know that you 
go and return to your Master's house, in hopes that you may 
be a conductor to more of the holy Pilgrims ;) that you send 
to my family, and let them be acquainted with all that hath and 
shall happen unto me. Tell them, moreover, of my happy 
arrival at this place, and of the present and late blessed coar 
dition that I am in. Tell them also of Christian and Christiana 
his wife, and how she and her children came after her hus- 
band. Tell them also of what a happy end she made, and 
whither she is gone. — 1 have little or nothing to send to my fa- 
mily, except it be my prayers and tears for them ; of which 
it will suffice if you acquaint them, if peradventure they may 
prevail.' 

When Mr. Standfast had thus set things in order, and the 



358 Standfast's passage. He speaks t?i the River, 

time being come for him to haste him away, he also went dowa 
to the river. Novy there was a great calm at that time in the 
river ; wherefore Mr. Standfast, when he was about half way 
in, stood a while and talked to his companions that had waited 
upon him thither : and he said, ' This river has been a terror 
to many : yea, the thoughts of it also have often frightened 
me : now, methinks, I stand easy ; my foot is fixed upon that 
on which the feet of the priests that bare the ark of the cove- 
nant stood, while Israel went over this Jordan.* The waters, 
indeed, are to the palate bitter, and to the stomach cold ; yet 
the thoughts of what 1 am going to, and of the conduct that 
%vaits for me on the other side, doth lie as a glowing coal at my 
heart. I see myself now at the end of my journey ; my toil- 
some days are ended. I am going to see that head that was 
crowned with thorns, and that face that was spit upon for me. 
I have formerly lived by hearsay and faith ; but now I go 
where I shall live by sight, and shall be with Him in whose 
company I delight myself. I have loved to hear my Lord spo- 
ken of; and wherever I have seen the print of his shoe in the 
earth, there I have coveted to set my foot too. His name has 
been to me as a civet-box ; yea, sweeter than all perfumes. 
His voice to me has been most sweet ; and his countenance I 
have more desired than they that have most desired the light 
of the sun. His words I did use to gather for my food, and 
for antidotes against m}' faintings. He has held me, and has 
kept me from mine iniquities ; yea, my steps have been 
strengthened in his way.' (/c) 

* Josh. iii. 17. 
(/;) This speech has been justly admired, as one of the most striking 
passages in the whole work : but it is so plain, that it only requires an 
attentive reader. It may, however, be worthy of our observation, that in 
all the instances before us the Pilgrims are represented as resting their 
only dependence, at the closing scene, on the mercy of God, through the 
righteousness and atonement of his Son : and yet recollecting their con- 
scious integrity, boldness in professing and contending for the truth, love 
to the cause, example, and words of Christ, obedience to his precepts, de- 
light in his ways, preservation from their own iniquities, and consistent 
behaviour, as evidences that their faith was living, and their hope war- 
ranted ; and in this way the retrospect conduced to their encouragement. 
Moreover, they all concur in declaring, that while they left their infirmi- 
ties behind them, they should take their graces along with them, and that 
" their works would follow them." — Thus the scriptural mean is exactly 
maintained, between those who place their supposed good works as the 



titid entess the City in triumph. 359 

Now, while he was thus in discourse, his countenance 
changed; his "strongman bowed under him:" and, after he 
had said, ' Take me, for I come unto thee,' he ceased to be 
seen of them. 

But glorious it was to see, how the open region was filled 
with horses and chariots, with trumpeters and pipers, with 
singers and players on stringed instruments, to welcome the 
Pilgrims as they went up, and followed one another in at the 
beautiful Gate of the City. (/) 

foundation of their hope ; and those, -who would exclude even real good 
\vt)rks from being so much as looked upon, as evidential of saving faith, 
or as in any way giving encouragement to the believer in his dying 
hour.* 

(J) The view given in this place, of the peaceful and joyful death of 
the Pilgrims, cannot but affect every reader in some degree ; and many 
perhaps may be ready to say, " Let me die the death of the righteous, and 
let my last end be like his :" but, except they make it their principal 
concern to live the life of the righteous, such a wish will most probably 
be frustrated ; and every hope grounded on it is evidently presumptuous, 
as the example of Balaam sufficiently proves. — If any man, therefore, 
doubt whether this allegory do indeed describe the Rise and Progress of 
religion in the soul ; the beginning, continuance, and termination of the 
godly man's course to heaven ; let him diligently search the Scriptures, 
and fervently pray to God, from whom alone " cometh every good and 
perfect gift," to enable him to determine this question. But let such as 
own themselves to be satisfied that it does, beware lest they rest on this 
assent and notion, in the pleasure of reading an ingenious work on the sub- 
ject, or in the ability of developing many of the author's emblems. Let 
them beware, lest they be fascinated, as it were, into a persuasion, that 
they actually accompany the Pilgrims in the life of faith, and walking 
with God, in the same measure, as they keep pace with the author, in 
discovering and approving the grand outlines of his plan. And let every 
one carefully examine his state, sentiments, experience, motives, tempers, 
affections and conduct, by the various characters, incidents, and observa- 
tions, that pass under his review; assured that this is a matter of the 
greatest consequence. We ought not indeed to call any man master, or 
subscribe absolutely to all his sentiments ; yet the diligent praclical stu- 
dent of Scripture can scarcely doubt, but that the warnings, counsels, and 
instructions of this singular work, agree in general with that sacred touch- 
stone ; or that characters and actions will at last be approved or con- 
demned by the Judge of the world, in a great degree according to the 
sentence passed on them in this wise and faithful book. The Lord grant 
that both the writer and readers of these observations " may find mercy 
in that day," and be addressed in these gracious words, " Come, ye blessed 
of my Father, inherit the kingdom prepared for you, from the fouadation 
of the world." 

♦ 2 Tim. IT. 6—8. 



3G0 Conclusion. 

f As for Christiana's children, the four boys that Christiana 
brought, with their wives and children, I did not stay where 
I was till they were gone over. Also since I came away, I 
lieard one say, they were yet alive, and so would be for 
the increase of the church in that place where they were, for 
a time. 

Shall it be my lot to go that way again, I may give those that 
desire it, an account of what I here am silent about ; mean 
time, I bid my i-eader J 

Farewel/,. I 



THE END. 



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